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6
1600-1609

  • 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