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6
1597-1621

  • If you utter two true words, O such-and-such, the dark (false) speech will begin to flow in their train.
  • گر دو حرف صدق گویی ای فلان  ** گفت تیره در تبع گردد روان 

  • Haven’t you read that (your) talk concerning (your) griefs, O frenzied (lover) is drawn along by the draw (ride) of talk?
  • این نخواندی کالکلام ای مستهام  ** فی شجون حره جر الکلام 

  • Beware, do not begin (to speak) those right words, for words quickly draw (other) words (after them).
  • هین مشو شارع در آن حرف رشد  ** که سخن زو مر سخن را می‌کشد 

  • When you have (once) opened your mouth, they are not in your control: the dark(falsehood) flows on the heels of the pure (truth). 1600
  • نیست در ضبطت چو بگشادی دهان  ** از پی صافی شود تیره روان 

  • He (alone) may open (his mouth) who is preserved (from error) in the way of (Divine) inspiration; ‘tis permissible, since he is entirely pure;
  • آنک معصوم ره وحی خداست  ** چون همه صافست بگشاید رواست 

  • For a prophet does not speak from self-will: how should self-will proceed from him who is preserved by God?
  • زانک ما ینطق رسول بالهوی  ** کی هوا زاید ز معصوم خدا 

  • Make yourself one that speaks eloquently from ecstatic feeling, lest you become a slave to argumentation like me.”
  • خویشتن را ساز منطیقی ز حال  ** تا نگردی هم‌چو من سخره‌ی مقال 

  • How the Súfi questioned the Cadi.
  • سال کردن آن صوفی قاضی را 

  • The Súfi said, “Since (all) the gold is from a single Mine, why is this beneficial and that other harmful?
  • گفت صوفی چون ز یک کانست زر  ** این چرا نفعست و آن دیگر ضرر 

  • Since the whole (Creation) has come from a single Hand, why has this one come sober and that one intoxicated? 1605
  • چونک جمله از یکی دست آمدست  ** این چرا هوشیار و آن مست آمدست 

  • Since (all) these rivers flow from a single Sea, why is this one honey and that one poison in the mouth?
  • چون ز یک دریاست این جوها روان  ** این چرا نوش است و آن زهر دهان 

  • Since all lights are (derived) from the everlasting Sun, wherefore did the true dawn and the false dawn rise?
  • چون همه انوار از شمس بقاست  ** صبح صادق صبح کاذب از چه خاست 

  • Since the blackness of every seeing person’s eye is (derived) from a single Collyrium, wherefore did true sight and strabism come (into being)?
  • چون ز یک سرمه‌ست ناظر را کحل  ** از چه آمد راست‌بینی و حول 

  • Since God is the Governor of the Mint, how is it that (both) good and spurious coins are struck?
  • چونک دار الضرب را سلطان خداست  ** نقد را چون ضرب خوب و نارواست 

  • Since God has called the Way ‘My Way,’ wherefore is this one a trusty escort and that one a brigand? 1610
  • چون خدا فرمود ره را راه من  ** این خفیر از چیست و آن یک راه‌زن 

  • How can (both) the (noble) freeman and the (base) fool come from a single womb, since it is certain that the son is (the expression of) his father’s inmost nature?
  • از یک اشکم چون رسد حر و سفیه  ** چون یقین شد الولد سر ابیه 

  • Who (ever) saw a Unity with so many thousand (numbers), (or) a hundred thousand motions (proceeding) from the essence of Rest?”
  • وحدتی که دید با چندین هزار  ** صد هزاران جنبش از عین قرار 

  • The Cadi’s reply to the Súfi.
  • جواب گفتن آن قاضی صوفی را 

  • The Cadi said, “O Súfí, do not be perplexed: hearken to a parable in explanation of this (mystery).
  • گفت قاضی صوفیا خیره مشو  ** یک مثالی در بیان این شنو 

  • (‘Tis) just as the disquiet of lovers is the result of the tranquillity of the one who captivates their hearts.
  • هم‌چنانک بی‌قراری عاشقان  ** حاصل آمد از قرار دلستان 

  • He stands immovable, like a mountain, in his disdain, while his lovers are quivering like leaves. 1615
  • او چو که در ناز ثابت آمده  ** عاشقان چون برگها لرزان شده 

  • His laughter stirs (them to) tears, his glory causes their glories to fade.
  • خنده‌ی او گریه‌ها انگیخته  ** آب رویش آب روها ریخته 

  • All this conditionality is tossing like foam on the surface of the unconditioned Sea.
  • این همه چون و چگونه چون زبد  ** بر سر دریای بی‌چون می‌طپد 

  • In its (the Sea’s) essence and action there is neither opposite nor like: by it (alone) are (all) existences clothed in robes (of existence).
  • ضد و ندش نیست در ذات و عمل  ** زان بپوشیدند هستیها حلل 

  • How should an opposite bestow being and existence on its opposite? Nay, it flees and escapes from it.
  • ضد ضد را بود و هستی کی دهد  ** بلک ازو بگریزد و بیرون جهد 

  • What is (the meaning of) nidd? The like (mithl) of (something) good or bad. How should a like make its own like? 1620
  • ند چه بود مثل مثل نیک و بد  ** مثل مثل خویشتن را کی کند 

  • When there are two likes, O God-fearing man, why should this one be more fit than that one for (the purpose of) creating?
  • چونک دو مثل آمدند ای متقی  ** این چه اولیتر از آن در خالقی