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6
1610-1634

  • 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 

  • (If) you cannot believe this, (then) how is it that Mustafá (Mohammed) seeks a blessing from the lowly poor?
  • این ترا باور نیاید مصطفی  ** چون ز مسکینان همی‌جوید دعا 

  • If you reply that it was for the purpose of teaching (his followers) in what respect was his leaving them in absolute ignorance (of the reason for his action) a means of causing them to understand?
  • گر بگویی از پی تعلیم بود  ** عین تجهیل از چه رو تفهیم بود 

  • Nay, but he knows that the King deposits the royal treasure in ruined places.
  • بلک می‌داند که گنج شاهوار  ** در خرابیها نهد آن شهریار