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
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