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6
1603-1627

  • خویشتن را ساز منطیقی ز حال  ** تا نگردی هم‌چو من سخره‌ی مقال 
  • Make yourself one that speaks eloquently from ecstatic feeling, lest you become a slave to argumentation like me.”
  • سال کردن آن صوفی قاضی را 
  • How the Súfi questioned the Cadi.
  • گفت صوفی چون ز یک کانست زر  ** این چرا نفعست و آن دیگر ضرر 
  • The Súfi said, “Since (all) the gold is from a single Mine, why is this beneficial and that other harmful?
  • چونک جمله از یکی دست آمدست  ** این چرا هوشیار و آن مست آمدست  1605
  • Since the whole (Creation) has come from a single Hand, why tees has this one come sober and that one intoxicated?
  • چون ز یک دریاست این جوها روان  ** این چرا نوش است و آن زهر دهان 
  • Since (all) these rivers flow from a single Sea, why is this one honey and that one poison in the mouth?
  • چون همه انوار از شمس بقاست  ** صبح صادق صبح کاذب از چه خاست 
  • Since all lights are (derived) from the everlasting Sun, where fore did the true dawn and the false dawn rise?
  • چون ز یک سرمه‌ست ناظر را کحل  ** از چه آمد راست‌بینی و حول 
  • Since the blackness of every seeing person’s eye is (derived) from a single Collyrium wherefore did true, sight and strabism come (into being)?
  • چونک دار الضرب را سلطان خداست  ** نقد را چون ضرب خوب و نارواست 
  • Since God is the Governor of the Mint, how is it that (both) good and spurious coins are struck?
  • چون خدا فرمود ره را راه من  ** این خفیر از چیست و آن یک راه‌زن  1610
  • Since God has called the Way ‘My Way,’ wherefore is this, one a trusty escort and that one a brigand?
  • از یک اشکم چون رسد حر و سفیه  ** چون یقین شد الولد سر ابیه 
  • 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?
  • وحدتی که دید با چندین هزار  ** صد هزاران جنبش از عین قرار 
  • Who (ever) saw a Unity with so many thousand (numbers), (or) a hundred thousand motions (proceeding) from the essence of Rest?”
  • جواب گفتن آن قاضی صوفی را 
  • The Cadi’s reply to the Súfi.
  • گفت قاضی صوفیا خیره مشو  ** یک مثالی در بیان این شنو 
  • The Cadi said, “O Súfi’ do not be perplexed: hearken to a parable in explanation of this (mystery)
  • هم‌چنانک بی‌قراری عاشقان  ** حاصل آمد از قرار دلستان 
  • (‘Tis) just as the disquiet of lovers is the result of the tranquillity of the one who captivates their hearts.
  • او چو که در ناز ثابت آمده  ** عاشقان چون برگها لرزان شده  1615
  • He stands immovable, like a mountain, in his disdain, white his lovers are quivering like leaves.
  • خنده‌ی او گریه‌ها انگیخته  ** آب رویش آب روها ریخته 
  • His laughter stirs (them to) tears, his glory causes their glories to fade.
  • این همه چون و چگونه چون زبد  ** بر سر دریای بی‌چون می‌طپد 
  • All this conditionality is tossing like foam on the surface of the unconditioned Sea.
  • ضد و ندش نیست در ذات و عمل  ** زان بپوشیدند هستیها حلل 
  • In its (the Sea’s) essence and. action there is neither opposite nor like: by it (alone) are (alt) existences clothed in robes (of existence).
  • ضد ضد را بود و هستی کی دهد  ** بلک ازو بگریزد و بیرون جهد 
  • How should an opposite bestow being and existence on its opposite? Nay, it flees and escapes from, it.
  • ند چه بود مثل مثل نیک و بد  ** مثل مثل خویشتن را کی کند  1620
  • What, is (the meaning of) nidd? The like (mithl), the like of (something) good or bad. How should a like make its own like?
  • چونک دو مثل آمدند ای متقی  ** این چه اولیتر از آن در خالقی 
  • When there are two likes, O God-fearing man, why should this one be more fit than that one for (the purpose of) creating?
  • بر شمار برگ بستان ند و ضد  ** چون کفی بر بحر بی‌ضدست و ند 
  • 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.
  • بی‌چگونه بین تو برد و مات بحر  ** چون چگونه گنجد اندر ذات بحر 
  • 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?
  • کمترین لعبت او جان تست  ** این چگونه و چون جان کی شد درست 
  • Your soul is the least of its playthings; (yet) how can the quality and description of the soul be ascertained?
  • پس چنان بحری که در هر قطر آن  ** از بدن ناشی‌تر آمد عقل و جان  1625
  • Such a Sea, then, with every drop whereof the intellect and the spirit are more unfamiliar than the body—
  • کی بگنجد در مضیق چند و چون  ** عقل کل آنجاست از لا یعلمون 
  • How should it be contained in the narrow room of quantity and quality? There (even) Universal Reason is one of the ignorant.
  • عقل گوید مر جسد را که ای جماد  ** بوی بردی هیچ از آن بحر معاد 
  • Reason says to the body, ‘O lifeless thing, hast thou ever had a scent of the Sea whither all return?’