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
Perceive that the victory and defeat of the Sea are unconditioned: how, (then), should there be room for conditionality in the essence of the Sea?
بیچگونه بین تو برد و مات بحر ** چون چگونه گنجد اندر ذات بحر
Your soul is the least of its playthings; (yet) how can the quality and description of the soul be ascertained?
کمترین لعبت او جان تست ** این چگونه و چون جان کی شد درست
Such a Sea, then, with every drop whereof the intellect and the spirit are more unfamiliar than the body—1625
پس چنان بحری که در هر قطر آن ** از بدن ناشیتر آمد عقل و جان
How should it be contained in the narrow room of quantity and quality? There (even) Universal Reason is one of the ignorant.
کی بگنجد در مضیق چند و چون ** عقل کل آنجاست از لا یعلمون
Reason says to the body, ‘O lifeless thing, hast thou ever had a scent of the Sea whither all return?’
عقل گوید مر جسد را که ای جماد ** بوی بردی هیچ از آن بحر معاد
The body replies, ‘Assuredly I am thy shadow: who would seek help from a shadow, O soul of thy uncle?’
جسم گوید من یقین سایهی توم ** یاری از سایه که جوید جان عم
Reason says, ‘This is the house of bewilderment, not a house where the worthy is bolder than the unworthy.’
عقل گوید کین نه آن حیرت سراست ** که سزا گستاختر از ناسزاست
Here the resplendent sun pays homage to the mote, like a menial.1630
اندرینجا آفتاب انوری ** خدمت ذره کند چون چاکری
In this quarter the lion lays his head (in submission) before the deer; here the falcon lays (droops) his wings before the partridge.
شیر این سو پیش آهو سر نهد ** باز اینجا نزد تیهو پر نهد