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6
1623-1672

  • 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 

  • If Night were not to steal the lamp of Day, and if December were not to sweep away the orchard that has learned to delight (in its fresh beauty)!
  • شب ندزدیدی چراغ روز را  ** دی نبردی باغ عیش آموز را 

  • If there were no stone of fever to shatter the cup of health, and if fear did not bring anxieties for (one’s) safety!
  • جام صحت را نبودی سنگ تب  ** آمنی با خوف ناوردی کرب 

  • How, indeed, would His munificence and mercy be diminished if in His bounty there were no torment?”
  • خود چه کم گشتی ز جود و رحمتش  ** گر نبودی خرخشه در نعمتش 

  • The Cadi's answer to the questions of the Súfí, and how he adduced the Story of the Turk and the Tailor as a parable.
  • جواب قاضی سال صوفی را و قصه‌ی ترک و درزی را مثل آوردن 

  • The Cadi said, “You are a very idle vagabond Súfí: you are devoid of intelligence, (you are) like the Kúfic káf. 1650
  • گفت قاضی بس تهی‌رو صوفیی  ** خالی از فطنت چو کاف کوفیی 

  • Haven't you heard that a certain sugar-lipped (story-teller) used to tell at nightfall of the perfidy of tailors,
  • تو بنشنیدی که آن پر قند لب  ** غدر خیاطان همی‌گفتی به شب 

  • Setting forth to the people old stories concerning the thievery of that class (of men)?
  • خلق را در دزدی آن طایفه  ** می‌نمود افسانه‌های سالفه 

  • To that one and this one he would relate tales of their snatching (stealing) pieces of cloth while cutting it,
  • قصه‌ی پاره‌ربایی در برین  ** می حکایت کرد او با آن و این 

  • And during the night-talk he would read aloud a book on (the tricks of) tailors, when a throng had gathered round him.
  • در سمر می‌خواند دزدی‌نامه‌ای  ** گرد او جمع آمده هنگامه‌ای 

  • Since he found eager listeners among those who came (to hear him), all parts of him had become the story (that he was telling). 1655
  • مستمع چون یافت جاذب زان وفود  ** جمله اجزااش حکایت گشته بود 

  • The Prophet, on whom be peace, said, ‘Verily God teaches wisdom by the tongues of the preachers according to the measure of the aspirations of those who hear them.’
  • قال النبی علیه السلام ان الله تعالی یلقن الحکمة علی لسان الواعظین بقدر همم المستمعین 

  • If any one have suave eloquence, hearing draws it out: the teacher's enthusiasm and energy are (derived) from the boy (whom he teaches).
  • جذب سمعست ار کسی را خوش لبیست  ** گرمی و جد معلم از صبیست 

  • When the harpist who plays the four-and-twenty (musical modes) finds no ear (to listen), his harp becomes a burden;
  • چنگیی را کو نوازد بیست و چار  ** چون نیابد گوش گردد چنگ بار 

  • Neither ditty nor ode comes into his memory: his ten fingers will not get to work.
  • نه حراره یادش آید نه غزل  ** نه ده انگشتش بجنبد در عمل 

  • If there were no ears to receive (the message from) the Unseen, no announcer (prophet) would have brought a Revelation from Heaven;
  • گر نبودی گوشهای غیب‌گیر  ** وحی ناوردی ز گردون یک بشیر 

  • And if there were no eyes to see the works of God, neither would the sky have revolved nor would the earth have smiled (been gay with verdure). 1660
  • ور نبودی دیده‌های صنع‌بین  ** نه فلک گشتی نه خندیدی زمین 

  • The declaration lawláka (but for thee) means this, that the (whole) affair (of creation) is for the sake of the piercing eye and the seer.
  • آن دم لولاک این باشد که کار  ** از برای چشم تیزست و نظار 

  • How should the vulgar, in their love for bedfellow and dishes (of food), have any care for love of God's work?
  • عامه را از عشق هم‌خوابه و طبق  ** کی بود پروای عشق صنع حق 

  • You do not pour tutmáj broth into a trough till there are a number of greedy dogs to drink it.
  • آب تتماجی نریزی در تغار  ** تا سگی چندی نباشد طعمه‌خوار 

  • Go, be the Cave-dog of His Lordship in order that His election (of you) may deliver you from this trough.
  • رو سگ کهف خداوندیش باش  ** تا رهاند زین تغارت اصطفاش 

  • When he (the story-teller) related the pitiless thefts which those tailors commit in secret, 1665
  • چونک دزدیهای بی‌رحمانه گفت  ** کی کنند آن درزیان اندر نهفت 

  • A Turk from Khitá (who was) amongst the crowd (audience) was exceedingly annoyed by that exposure.
  • اندر آن هنگامه ترکی از خطا  ** سخت طیره شد ز کشف آن غطا 

  • At night-time he (the story-teller) was exposing those secrets (of the tailors) for the benefit of the intelligent (listeners), as (plainly as secrets shall be exposed) on the Day of Resurrection.
  • شب چو روز رستخیز آن رازها  ** کشف می‌کرد از پی اهل نهی 

  • Wherever you come to close quarters with a wrangle, you will see there two enemies (engaged) in exposing (each other's) secret.
  • هر کجا آیی تو در جنگی فراز  ** بینی آنجا دو عدو در کشف راز 

  • Know that that hour (of quarrel) is (like) the (hour of the) Last Judgement mentioned (in the Qur’án), and know that the throat which tells the secret is (like) the trumpet (of Isráfíl);
  • آن زمان را محشر مذکور دان  ** وان گلوی رازگو را صور دان 

  • For God hath provided the motives of anger and (thus) hath cause those shameful things to be divulged. 1670
  • که خدا اسباب خشمی ساختست  ** وآن فضایح را بکوی انداختست 

  • When he (the story-teller) had related many instances of the perfidy of tailors, the Turk became annoyed and angry and aggrieved,
  • بس که غدر درزیان را ذکر کرد  ** حیف آمد ترک را و خشم و درد 

  • And said, ‘O story-teller, in your city who is the greatest expert in this (kind of) deceit and fraud?’
  • گفت ای قصاص در شهر شما  ** کیست استاتر درین مکر و دغا 

  • [How the Turk boasted and wagered that the tailor would not be able to steal anything from him.]
  • دعوی کردن ترک و گرو بستن او کی درزی از من چیزی نتواند بردن