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
Opposites and likes, in number as the leaves of the orchard, are (but) as a flake of foam on the Sea that hath no like or opposite.
بر شمار برگ بستان ند و ضد ** چون کفی بر بحر بیضدست و ند