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6
1622-1646

  • 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 

  • Evil thought (about the saint) are (due to) his presenting an appearance contrary to the reality, though (in fact) every part of him is his spy (informing him of Divine mysteries). 1635
  • بدگمانی نعل معکوس ویست  ** گرچه هر جزویش جاسوس ویست 

  • Nay, the Truth is absorbed in the Truth; hence seventy, nay, a hundred sects have arisen.
  • بل حقیقت در حقیقت غرقه شد  ** زین سبب هفتاد بل صد فرقه شد 

  • (Now) I will talk to you of maters indifferent. Hark, O Súfí, open your spiritual ear very wide
  • با تو قلماشیت خواهم گفت هان  ** صوفیا خوش پهن بگشا گوش جان 

  • Whatever blow may come to you from Heaven, always be expecting (to receive) a gift of honour after it;
  • مر ترا هم زخم که آید ز آسمان  ** منتظر می‌باش خلعت بعد آن 

  • For He is not the king to slap you and then not give you a crown and a throne on which to recline.
  • کو نه آن شاهست کت سیلی زند  ** پس نبخشد تاج و تخت مستند 

  • The whole world has (but) the value of a gnat’s wing; (but) for one slap there is an infinite reward. 1640
  • جمله دنیا را پر پشه بها  ** سیلیی را رشوت بی‌منتها 

  • Nimbly slip your neck out of this golden collar, (which is) the world, and take the slaps (that come) from God.
  • گردنت زین طوق زرین جهان  ** چست در دزد و ز حق سیلی ستان 

  • Since the prophets suffered those blows on the nape, in consequence of that affliction they have lifted their heads (high).
  • آن قفاها که انبیا برداشتند  ** زان بلا سرهای خود افراشتند 

  • But (always) be present (attentive and ready) in yourself O youth, in order that He may find you at home.
  • لیک حاضر باش در خود ای فتی  ** تا به خانه او بیابد مر ترا 

  • Else He will take back His gift of honour, saying, ‘I found nobody in the house.’”
  • ورنه خلعت را برد او باز پس  ** که نیابیدم به خانه‌ش هیچ کس 

  • How the Súfi again questioned the Cadi.
  • باز سال کردن صوفی از آن قاضی 

  • The Súfi said, “How would it be if this world were to unknit the eyebrow of mercy for evermore! 1645
  • گفت صوفی که چه بودی کین جهان  ** ابروی رحمت گشادی جاودان 

  • If it were not to bring on some trouble at every moment and produce anguish by its (incessant) changes!
  • هر دمی شوری نیاوردی به پیش  ** بر نیاوردی ز تلوینهاش نیش