English    Türkçe    فارسی   

6
1578-1627

  • I am inwardly pleased with the decision (inscribed) in the (Heavenly) Scrolls, though my face has become sour—for Truth is bitter.
  • خوش‌دلم در باطن از حکم زبر  ** گرچه شد رویم ترش کالحق مر 

  • This heart of mine is an orchard, and my eye is like the cloud: (when) the cloud weeps the orchard laughs joyously and happily.
  • این دلم باغست و چشمم ابروش  ** ابر گرید باغ خندد شاد و خوش 

  • In a year of drought the orchards are reduced to death and agony by the sun laughing unconscionably. 1580
  • سال قحط از آفتاب خیره‌خند  ** باغها در مرگ و جان کندن رسند 

  • You have read in God’s Commandment (the words) and weep ye much: why have you remained grinning like a roast (sheep’s) head?
  • ز امر حق وابکوا کثیرا خوانده‌ای  ** چون سر بریان چه خندان مانده‌ای 

  • You will be the light of the house, like the candle, if like the candle you shed showers of tears.
  • روشنی خانه باشی هم‌چو شمع  ** گر فرو پاشی تو هم‌چون شمع دمع 

  • The mother’s or father’s sourness of face preserves the child from every harm.
  • آن ترش‌رویی مادر یا پدر  ** حافظ فرزند شد از هر ضرر 

  • You have experienced the pleasure of laughing, O inordinate laugher: (now) experience the pleasure of weeping (and recognise) that it is a mine of sugar.
  • ذوق خنده دیده‌ای ای خیره‌خند  ** ذوق گریه بین که هست آن کان قند 

  • Since thinking of Hell causes weeping, therefore Hell is better than Paradise. 1585
  • چون جهنم گریه آرد یاد آن  ** پس جهنم خوشتر آید از جنان 

  • In tears there are laughters concealed: seek treasure amidst ruins, O simple (sincere) man.
  • خنده‌ها در گریه‌ها آمد کتیم  ** گنج در ویرانه‌ها جو ای سلیم 

  • Pleasure is (concealed) in pains: the track has been lost, the Water of Life has been taken away into the (Land of) Darkness.
  • ذوق در غمهاست پی گم کرده‌اند  ** آب حیوان را به ظلمت برده‌اند 

  • On the way to the Caravanseray the shoes are upside down: make your (two) eyes to be (as) four in precaution (against being deceived).
  • بازگونه نعل در ره تا رباط  ** چشمها را چار کن در احتیاط 

  • Make your (two) eyes to be (as) four in careful consideration: join to your own eye (eyes) the two eyes of the Friend.
  • چشمها را چار کن در اعتبار  ** یار کن با چشم خود دو چشم یار 

  • Read in the pages (of the Qur’an) their affair is a matter for consultation: be (devoted) to the Friend and do not say to him disdainfully, ‘Fie!’ 1590
  • امرهم شوری بخوان اندر صحف  ** یار را باش و مگوش از ناز اف 

  • The Friend is the support and refuge on the Way: when you consider well; (you will see that) the Friend is the Way.
  • یار باشد راه را پشت و پناه  ** چونک نیکو بنگری یارست راه 

  • When you come into a company of friends, sit silent: do not make yourself the bezel in that ring.
  • چونک در یاران رسی خامش نشین  ** اندر آن حلقه مکن خود را نگین 

  • At the Friday prayer-service look well and attentively: (you will see that) all are concentrated and possessed by a single thought and silent.
  • در نماز جمعه بنگر خوش به هوش  ** جمله جمعند و یک‌اندیشه و خموش 

  • Direct your course towards silence: when you seek the marks (of the Way), do not make yourself a mark (for attention).
  • رختها را سوی خاموشی کشان  ** چون نشان جویی مکن خود را نشان 

  • The Prophet said, ‘Know that amidst the sea of cares (my) Companions are (as) stars in respect of guidance.’ 1595
  • گفت پیغامبر که در بحر هموم  ** در دلالت دان تو یاران را نجوم 

  • Fix your eye on the stars, seek the Way; speech is a cause of confusion to the sight: do not speak.
  • چشم در استارگان نه ره بجو  ** نطق تشویش نظر باشد مگو 

  • 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 

  • 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