Second Discourse: On Justice and Upholding Fairness

English Translation

In this second discourse, the sage Nizami Ganjavi begins with an anthropological and mystical prologue of profound nobility; rather than addressing the ruler—or indeed any human being—with mere commands and prohibitions, he first reminds them of the “greatness of their divine essence” and the honor of their creation. For man is not a slave to the world; on the contrary, the entire world was created to be subservient to him. From this exalted station, one is called upon to embrace justice, to adopt a humility akin to the very dust, and to detach oneself from worldly ties like the wind.

O you who, in thought and intellect, reign as a sovereign over all beings and living things; O you whose very footprint has become a gem adorning the crowns of kings—

If you are truly a king, seek the eternal realms of the spirit; if you are a sublime gem, seek the crown of divine honor.

From that furthest reach of the celestial realm—a place where no stranger may tread, and where this secret is known to none but you and Me (the secret of intimate communion between human and his Creator)—

From that eternal light—shed upon the cosmos to nurture it—you (O human being) were singled out for a special regard and care that sets you apart from all other creatures.

You are a rare and extraordinary essence; the entire world is your city, and all the treasures and riches of the cosmos were fashioned, piece by piece, for your sake.

True sovereignty and dominion in this world are your ordained right; so, expand your heart with patience. Such radiance befits none but you;

For your station and rank transcend the spheres of the heavens, and your worth in the Divine balance outweighs both worlds—this life and the Hereafter.

The dawn holds up a mirror of light, so that you may behold within it the image of your inner beauty and perfection;

And the motion of this cradle—be it the earth or the cosmos—fashioned as a sanctuary for your worship, is like the rocking of an infant’s cradle, lulling you to sleep in peace and contentment.

For you are the soaring bird of the heart, and you are the life-giving Jesus of the spirit. If there exists any being in this universe that attains such perfection, it is you.

The heart of the sun—ablaze with fire and radiance—rejoices and glows with delight as it beholds the splendor of your face.

And the moon, though subject to waning until it grows as slender as a strand of your hair, smiles in joy and fullness when it gazes upon the radiance of your countenance.

So, delight in the good things of this world with a happy heart, for you are inferior to no one in worth; grieve not, for you are neither a slave nor a captive to the world—rather, the world is made to serve you.

Be like the earth’s soil—submissive and humble toward all creation—and be like the wind: unencumbered, empty-handed, and detached from all the material possessions of this world.

For pure, unadulterated earth is better than that which is tainted by impurities; indeed, earth that is stirred up and turbulent becomes nothing more than dust that clouds clarity.

In this passage, Nizami Ganjavi moves from articulating the “dignity of the human being” to establishing a “philosophy of justice and care.” He formulates a decisive political and illuminative equation: “The enduring stability of the realm depends on refraining from harming God’s creation,” and posits that utilizing this worldly life to purchase the Hereafter and the faith constitutes the most profitable “alchemical” transaction a ruler—or a spiritual wayfarer—can undertake.

Attach your heart to God and arm yourself with contentment and acceptance; for this, by God, is true, independent sovereignty and mastery.

O you who seek news of the faith: where are true religiosity and piety? Where do we stand now regarding the reality of faith? And where has the Divine Trust been preserved?

For the heart that holds within it a spark of the light of faith has received tidings of the celestial realms lying beyond this universe.

Strive, then, to fulfill the obligations of your faith while the world is still within your grasp. You may well attain the bliss of the Hereafter and secure it for yourself.

As long as you can purchase the Hereafter by parting with the dross of this worldly life, it is not fitting to heed Satan’s commands or follow his path.

Through the magnetic power of this precious substance—faith and righteous deeds—a tiny grain of barley transforms into a weight of immense magnitude on the Creator’s scale.

Cast aside the fleeting world—mere pebbles and stones—and seize the true gems: piety. Surrender your body to the earth in humility, and in return, grasp the purest gold.

For He—God—who provides the provisions for the divine journey, asks of you but a single good deed, yet rewards you tenfold for it.

You will find no trade, nor any investment of capital, more profitable than this. So work and profit; For there is never any loss on this path;

Your supreme mission has been ordained as the safeguarding and upholding of the faith—a course consistently pursued by just kings and rulers throughout the ages.

Establishing justice means considering the true public interest and exercising sound judgment; indeed, securing safety and deliverance from the harm of the wicked is the noblest of callings and the ultimate goal.

If you act as a sincere advisor, a loving benefactor, and a source of goodness for the city and the army—for the subjects at large—then both the people and the troops will wish you well and rally to your support.

For injustice and tyranny spell the enduring ruin of a kingdom, whereas the survival and longevity of the state depend upon refraining from harming the subjects and abstaining from oppression.

For there is a Day of Reckoning—and retribution is inevitably coming. So, come—before it is too late—to examine your deeds and reflect upon the consequences of your actions.

Strive for the comfort and well-being of others; what benefit is there in harming them? Does the oppressor reap anything from harming people other than disgrace, shame, and regret?

In this final passage, the sage Nizami Ganjavi reaches the pinnacle of articulating the “universal law of justice”; He weighs the material world against the scale of impermanence, urging both the ruler and the wayfarer to transcend—through the spirit of Christ—the fleeting, deceptive glitter of worldly wealth; he proclaims that justice is the sole pillar upon which kingdoms endure and affairs find stability.

For if the intellect is allowed to sink into the stupor of deep slumber, the ship of prudence and strategy will plunge into the abyss of ruin and destruction.

Let us suppose you have usurped the possessions of the weak, seizing them for yourself, and have unjustly devoured the wealth of orphans.

On the Day of Resurrection, when the scales are set and just judgment is rendered, will you not feel shame or embarrassment? What excuse could you possibly offer before the Creator?

Turn your face toward religion, for it is a strong and steadfast support; and turn your back on the worship of material suns. For this is a path of Zoroastrianism (of those who worship the sun or fire—worshiping matter rather than the Creator of matter).

This yellow sphere (the sun, or the worldly realm) has become a toy stained with yellow arsenic (a deadly poison); do not chase after this toy, with all its impurity and distraction.

Everything within this veil of nine nails (the nine celestial spheres or worldly dimensions) is nothing but futility and play with this transient, arsenic-tainted (poisonous) toy.

Breathe into it, then, the spirit of purity and the breath of Christ, and rescue the oil of your soul—your inner vision and your life—from this perishing lamp.

For how long will you remain like the moth, letting your wings fall away as they burn? How long will you surrender yourself to the fleeting glow of a transient lamp?

Tear away this veil and turn your face toward the stations of Jesus—the spiritual heights—so that the wings of Christ-like transcendence may sprout from your feet, enabling you to soar to the highest heavens.

For whoever attains the lifeline of spirit and life—as Jesus (peace be upon him) did—conquers the entire world through the vision of equity and justice.

It is not the nature or way of injustice to win the world or conquer kingdoms; rather, it is upon the foundation of equity alone that they are conquered and endure.

What, then, can anything devoid of justice offer you but loss? Anything devoid of fairness scatters your kingdom to the winds like dust.

Justice is a herald of glad tidings that delights both mind and spirit; it is a master builder that develops realms and establishes their foundations.

Through justice, kingdoms endure and their foundations remain steadfast; indeed, the extension of justice is what grants your deeds and your stability an eternal permanence.

Sufi and Gnostic Meanings

The Philosophy of “Human Sovereignty and the Subjugation of the Cosmos” (Verses 5–11): In these verses, Nizami constructs a Sufi vision rooted in the concept of the “Perfect Human” (al-Insān al-Kāmil). The sun, the moon, the dawn, and the movement of the celestial spheres are merely servants in the court of the human being. The sun derives its radiance from beholding the human, while the dawn holds up a mirror so that the human may witness his own inner beauty. This imagery aims to awaken the human from heedlessness, preventing him from debasing himself before the worldly realm.

The Secret of “Be a master of the world, not its slave” (Verse 13): This verse lies at the heart of the “ethical equation” in the poetry of Nizami. The poet does not advocate for monasticism or the deprivation of life’s pleasures; rather, he calls for “spiritual mastery”—where a person enjoys the world as a “free master” rather than a “subjugated slave” to desires or material wealth.

The alchemy of “humility like dust and detachment like the wind” (Couplets 14–15): The poet establishes a code of conduct applicable to both the ruler and the spiritual seeker. Humility toward creation—likened to dust—means being accessible and yielding to all.

Detachment from the world—likened to the wind—means remaining unencumbered by the desire to hoard or amass wealth. He also warns against the dust becoming “stirred up and turbulent.” For when dust is stirred up, it becomes a cloud that blinds inner vision.

Isa-ye Ruh (Jesus of the Spirit) and Ta’ir-e Qalb (Bird of the Heart): “You are both the bird of the heart and the Jesus of the soul”; in the literature of the Sufi poet Nizami, Jesus symbolizes “the illuminated, celestial spirit that quickens the dead.” When a person purifies their heart, Jesus comes to dwell within, overflowing with life and wisdom.

Justice and Humility as the Foundation of Rule: The poet believes that the justice he demands of kings in this piece begins with the “king’s own humility”; for a just king is one who views himself as mere dust in the service of his subjects, rather than a tyrant who tramples them underfoot.

The Alchemy of Religion and Investing in the World (Verses 19–22): The poet offers a mystical perspective on how to engage with the material world. He does not view the world as an absolute evil; rather, he sees it as “currency with which one can purchase religion and the Hereafter.” Any righteous deed or act of justice a person performs in this world—using their influence or wealth—acts like amber (kahruba), attracting divine mercy and transforming pebbles and dust into pure, existential gold.

The reciprocal relationship between the ruler and the subjects (Verse 27): “Shahr-o sepah ra cho shavi nik-khah…” (When you become a well-wisher to the realm and the army…); the poet delineates a moral social contract. When a king harbors good intentions for the city and the army, this pure intent is reflected in the hearts of the subjects; consequently, the army and the people become a protective shield for the king—driven by love and sincerity rather than fear and coercion.

The Supreme Political Principle: “Enduring sovereignty stems from causing no harm” (Verse 28): This hemistich represents “the essence of political wisdom for the poet Nizami.” The poet refers to oppression as Khaneh-bar (meaning “he who destroys homes and demolishes dwellings”). Yet, the secret to the longevity of states and the endurance of rule lies not in massive armies or cruelty, but rather in Kam-azari (refraining from harm, lifting oppression, and granting security to the subjects).

Trading with God (He asks for one and gives ten): The poet cites the noble verse: “Whoever comes with a good deed shall have ten times the like thereof.” Thus, the just person who exerts even a modest effort to repel injustice is rewarded by God with blessings and divine guidance—both worldly and in the Hereafter—that are multiplied manifold.

Regarding the consequences of oppressing others, the poet asks: “What is the harvest of this act but shame and disgrace?” He holds that the ultimate outcome of injustice is nothing but “disgrace and shame” before the Divine Tribunal; the oppressor’s outward power fades away, while the burden of the wrongs committed remains as a heavy yoke around his neck.

The secret of the “orpiment toy” and the nine spheres (Couplets 35–36): The poet likens the world’s glitter and material prestige to a toy crafted from—or painted with—yellow orpiment (zarnikh—a metaphor for a brilliant yellow hue that is simultaneously deceptive and toxic). The yellow sphere (the sun/the worldly realm) within this veil of nine nails (pardeh-ye noh-mikhi—the nine heavens) is nothing but a game that the Gnostics have forsaken in order to seek the eternal light of Truth.

The Symbolism of the “Breath of Jesus” and Flight (Verses 37–39): In his Sufi poetry, the poet invokes the figure of Jesus (peace be upon him) as a symbol of “absolute detachment, the pure spirit, and the knowledge that quickens the heart.” Whoever tears away the veils of the world and clings to the lifeline of the spirit of Jesus, celestial wings shall sprout from their feet, bearing them aloft above the material world.

The Enduring Nature of Kingdoms Through Justice (Verses 43–44): The poet concludes this section with a supreme maxim of political and mystical wisdom; sovereignty does not rest upon coercion or overt severity, but is rather an entity that derives its stability and permanence from “justice.” The poet views justice as the “herald of reason”—filling the soul with joy and transforming the material world into a radiant spiritual edifice.

Fairness as a key to mastering the cosmos:“When Jesus grasped the very vein of the soul, He conquered the world through the power of justice.” To the mystics, justice is not merely a legal statute but a “spiritual station.” Whoever treats God’s creation with justice—holding the pulse of the spirit just as Jesus did—finds the world submitting to him, and God bestows upon him the authority of wisdom.

Liberation from the moth’s folly: “Like the moth that flutters its wings…” Nizami warns against squandering one’s life in the flames of false desires—much like the moth that casts itself into the fire, deluded into thinking it is the true light. Instead, one must use the “oil of the spirit” to fuel the lamp of piety and wisdom.

Vocabulary for Study:

Karkiyayi: Sovereignty, kingship, or supreme lordship.
Sineh-goshayi: Expansion of the breast (heart); the capacity to endure calamities and shoulder responsibilities.
Ayineh-dar: Mirror-bearer or handmaiden/attendant (a metaphor for the dawn, which reflects light).
Mahd: Cradle; or the spherical nature of the earth and the revolving celestial spheres.
Tehi-dast: Empty-handed (a symbol of asceticism and detachment from worldly possessions).

Kahruba: Amber (symbolizing the powerful attraction that draws in straw and bounties).
Mann-i-Kimiya: A Mann (a heavy unit of weight, approximately 3 kilograms) of alchemy or elixir.
Khaneh-bar: Destroyer of homes or wrecker of buildings.
Kam-azari: Restraining harm, refraining from hurting others, and showing kindness to the needy.
Maslahat-andish: One who considers the public interest and reflects upon the consequences of matters.

Kashti-ye Tadbir: The ship of human artifice and planning
Lo’bat-e Zarnikh: The game dyed with yellow orpiment (a symbol of the deceptive and toxic material world)
Noh-mikhi: Possessor of nine nails (a metaphor for the nine heavens or celestial spheres)
Rag-e Jan: The artery of the soul or the vein of inner life
Bashir-e Kherad: The herald who instills joy in the intellect (a metaphor for Justice)

Arabic Translation

فِي هَذِهِ الْمَقَالَةِ الْثانية، يَبْدَأُ الْحَكِيمُ نِظَامِي كَنْجَوِي بِمُقَدِّمَةٍ أَنْتُرُوبُولُوجِيَّةٍ وَعِرْفَانِيَّةٍ بَالِغَةِ الشَّرَفِ؛ إِذْ لَا يَبْدَأُ بِخِطَابِ الْحَاكِمِ أَوْ الْإِنْسَانِ بِالْأَمْرِ وَالنَّهْيِ الْمُجَرَّدَيْنِ، بَلْ يُذَكِّرُهُ أَوَّلًا بِـ “عَظَمَةِ جَوْهَرِهِ الْإِلَهِيِّ” وَشَرَفِ خِلْقَتِهِ؛ فَالْإِنْسَانُ لَيْسَ عَبْدًا لِلْعَالَمِ (بنده عالم نهای)، بَلِ الْعَالَمُ كُلُّهُ خُلِقَ مُسَخَّرًا لَهُ (نقد جهان یک به یک از بهر توست). وَمِنْ هَذَا الْمَقَامِ الْعَالِي، يَتَوَجَّهُ إِلَيْهِ بِأَمْرِ الْعَدْلِ وَالتَّوَاضُعِ كَالْتُّرَابِ، وَالتَّجَرُّدِ عَنِ التَّعَلُّقَاتِ كَالرِّيحِ

يَا مَنْ هو في فِكْرهِ وَعَقْلهِ مَلِكٌ عَلَى جَمِيعِ الْكَائِنَاتِ وَالْأَحْيَاءِ، وَيَا مَنْ غَدَتْ طِينَةُ مَوْطِئِ أَقْدَامِكَ كَالْجَوْهَرِ الَّذِي تُزَيَّنُ بِهِ تِيجَانُ الْمُلُوكِ

فإِنْ كُنْتَ مَلِكًا حَقِيقِيًّا فَاطْلُبْ مُمَالِكَ الرُّوحِ الْأَبَدِيَّةَ، وَإِنْ كُنْتَ جَوْهَرًا سَامِيًا فَاطْلُبْ تَاجَ الْكَرَامَةِ الْإِلَهِيَّةِ

ومِنْ ذَلِكَ الْجَانِبِ الْأَقْصَى مِنَ الْعَالَمِ المَلَكُوتِيِّ حَيْثُ لَا طَرِيقَ لِلْأَغْيَارِ نَصيبٌ فيهِ، لَا يَعْلَمُ بِهَذَا السِّرِّ أَيُّ أَحَدٍ سِوَانَا أَنَا وَأَنْتَ (سِرُّ النَّجْوَى بَيْنَ الْإِنْسَانِ وَخَالِقِهِ)

ومِنْ ذَلِكَ النُّورِ الْأَزَلِيِّ الَّذِي أُفِيضَ عَلَى الْكَوْنِ لِتَرْبِيَتِهِ، خَصُّوكَ أَنْتَ (إيها الإنسانِ) بِنَظَرَةٍ وَعِنَايَةٍ إِضَافِيَّةٍ فَوْقَ سَائِرِ الْمَخْلُوقَاتِ

فأَنْتَ جَوْهَرٌ نَادِرٌ غَرِيبٌ وَالْعَالَمُ كُلُّهُ مَدِينَتُكَ، وَكُلُّ نَفَائِسِ الْكَوْنِ وَذَخَائِرِهِ صِيغَتْ قِطْعَةً قِطْعَةً مِنْ أَجْلِك

والسَّلْطَنَةُ وَالْمُلْكُ الْحَقِيقِيُّ فِي هَذَا الْعَالَمِ هُوَ حَقُّكَ الْمَكْتُوبُ، فَأشرح صَدْرَكَ بالصَبْرِ؛ فَهَذَا الإنْشِرَاحُ لَا يَلِيقُ إِلَّا بِكَ

فمَدَارُكَ وَمَرْتَبَتُكَ يَتَجَاوَزَانِ دَائِرَةَ الْأَفْلَاكِ والسَماوات، وَقَدْرُكَ وَقِيمَتُكَ فِي الْمِيزَانِ الْإِلَهِيِّ أَعْظَمُ مِنَ الْعَالَمَيْنِ (الدُّنْيَا وَالْآخِرَةِ)

فالصَّبَاحُ (السَّحَرُ) أمَسكَ بِمِرْآةِ الضِّيَاءِ، لِكَيْ تَرَى أَنْتَ فِيهَا صُورَةَ جَمَالِكَ وَكَمَالِكَ الْبَاطِنِيِّ

وَحَرَكَةُ هَذَا الْمَهْدِ (الْأَرْضِ أَوْ الْفَلَكِ) الَّذِي جُعِلَ مِحْرَابًا لِعِبَادَتِكَ، هِيَ كَحَرَكَةِ مَهْدِ الطِّفْلِ لِكَيْ تَنَامَ قَرِيرَ الْعَيْنِ هَانِئًا

فأَنْتَ هُوَ طَائِرُ الْقَلْبِ الْمُحَلِّقُ، وَأَنْتَ هُوَ عِيسَى الرُّوحِ الْمُحْيِي؛ وَإِنْ كَانَ فِي هَذَا الْوُجُودِ كَائِنٌ يَبْلُغُ هَذَا الْكَمَالَ فَهُوَ أَنْتَ

وإِنَّ صَدْرَ الشَّمْسِ الَّذِي يَتَوَهَّجُ بِالنَّارِ وَالضِّيَاءِ، إنَّمَا هُوَ مَسْرُورٌ وَمُبْتَهَجٌ لِأَنَّهُ يَرَى بَهَاءَ وَجْهِكَ

وَالْقَمَرُ الَّذِي يَعْتَرِيهِ النَّقْصُ فَيَصِيرُ دَقِيقًا كَشَعْرِكَ، يَبْتَسِمُ فَرَحًا وَإكْتِمَالًا حِينَمَا يَنْظُرُ إِلَى إِشْرَاقَةِ وَجْهِكَ

فَتَنَعَّمْ بِطَيِّبَاتِ هَذَا الْعَالَمِ هَنِيئًا فَأَنْتَ لَسْتَ في القِيمة أقلُ مِن أي أَحَدٍ، وَلَا تَحْزَنْ فَلَسْتَ عَبْدًا أَوْ أَسِيرًا لِلْعَالَمِ (بَلِ الْعَالَمُ مُسَخَّرٌ لَكَ)

فكُنْ كَتُرَابِ الْأَرْضِ خَاضِعًا مُتَواضِعًا مَعَ جَمِيعِ الْخَلْقِ، وَكُنْ كَالرِّيحِ، خفيفاً، خَالِيَ الْيَدَيْنِ، زَاهِدًا، عَنْ كُلِّ مَتَاعٍ مَادِّيٍّ في الدُنيا

فَالْتُّرَابُ الْخَالِصُ الصَّافِي خَيْرٌ مِنَ الْمَخْلُوطِ بِالْأَكْدَارِ؛ إِذْ إِنَّ التُّرَابَ الْمُثَارَ الْمُضْطَرِبَ لَا يَكُونُ إِلَّا غُبَارًا مُعَتِّمًا للصفاءِ

فِي هَذَا الْمَقْطَعِ، يَنْتَقِلُ نِظَامِي كَنْجَوِي مِنْ بَيَانِ “شَرَفِ الْإِنْسَانِ” إِلَى تَأْسِيسِ “فَلْسَفَةِ الْعَدْلِ وَالرَّعَايَةِ”؛ إِذْ يَصُوغُ مُعَادَلَةً سِيَاسِيَّةً وَإِشْرَاقِيَّةً حَاسِمَةً: “عِمَارَةُ المُلْكِ مَرْهُونَةٌ بِعَدَمِ إِيذَاءِ الْخَلْقِ” (دولتِ باقی ز کم‌آزاری است)، وَأَنَّ إسْتِخْدَامَ الدُّنْيَا لِشِرَاءِ الْآخِرَةِ وَالدِّينِ هُوَ أَرْبَحُ تِجَارَةٍ كِيمِيَائِيَّةٍ يُمْكِنُ أَنْ يَخُوضَهَا الْحَاكِمُ أَوْ السَّالِكُ

وعَلِّقْ قَلْبَكَ بِاللهِ وَتَذَرَّعْ بِالرِّضَا وَالْقَنَاعَةِ؛ فَهَذِهِ وَاللهِ هِيَ السِّيَادَةُ وَالرُّبُوبِيَّةُ الحَقِيقِيَّةُ الْمُسْتَقِلَّةُ

فيامن تَبحث عن أَخْبَارُ الدِّينِ؟ أَيْنَ هِيَ الدِّيَانَةُ وَالْوَرَعُ؟ وأَيْنَ نَحْنُ الْآنَ مِنْ حَقِيقَةِ الْإِيمَانِ؟ وَأَيْنَ حُفِظَتِ الْأَمَانَةُ الْإِلَهِيَّةُ؟

فإِنَّ الْقَلْبَ الَّذِي أُودِعَ فِي جَوْفِهِ قَبَسٌ مِنْ نُورِ الدِّينِ، قَدْ بُشِّرَ بِأَخْبَارِ الْعَوَالِمِ الْمَلَكُوتِيَّةِ الْقَادِمَةِ مِنْ وَرَاءِ هَذَا الْكَوْنِ

فأحْرِصْ عَلَى أَدَاءِ أَمْرِ دِينِكَ مَا دَامَتِ الدُّنْيَا فِي يَدِكَ؛ لَعَلَّكَ تُدْرِكُ نَعِيمَ الْآخِرَةِ وَتَظْفَرُ بِهِا كذلك

مَا دُمْتَ تَسْتَطِيعُ شِرَاءَ الدِّينِ وَالْآخِرَةِ بِعَرَضِ الدُّنْيَا للبيع بالتَخلص من شوائبها، فَلَا يَصِحُّ أَنْ تُصْغِيَ لِأَوَامِرِ الشَّيْطَانِ ولا تَتبعه

فَمِنْ قُوَّةِ جَاذِبِيَّةِ هَذَا الْكَهْرَمَانِ (الدِّينِ وَالْعَمَلِ الصَّالِحِ)، تَتَحَوَّلُ حَبَّةُ الشَّعِيرِ الضَّئِيلَةُ إلى أَوْزَانٍ قِنْطَارِيَّةٍ ثَقيلة في مِيزان الخالقِ

فتَخلص من الدُنيا الفَانية (الحَصَى وَالْحِجَارَةَ)، وَخُذِ الْجَوَاهِرَ (التَّقْوَى)، وسَلِّمْ جَسدكَ لتُرَابَ الْأَرْضِ (تَواضع) وَأقْبِضْ خَالِصَ الذَّهَبِ

فذَاكَ (ألله) الَّذِي يَرْزُقُكَ زَادَ الطَّرِيقِ الْإِلَهِيِّ، يَطْلُبُ مِنْكَ حَسَنَةً وَاحِدَةً وَيُثِيبُكَ عَلَيْهَا بِعَشْرِ أَمْثَالِهَا

فلَنْ تَجِدَ تِجَارَةً أَوْ تَبَادُلًا لرَّأْسِمَالٍ، أَرْبَحَ مِنْ هَذَا التَّجارة؛ فَاعْمَلْ وَأرْبَحْ؛ إِذْ لَا خُسْرَانَ أَبَدًا في هَذا الدَربِ

فقَدْ جُعِلَتْ مَهَمَّتُكَ الْعُظْمَى هِيَ رِعَايَةَ الدِّينِ وَنَصْرَتَهُ، وَهَكَذَا دَأَبَ المُلُوكُ وَالْحُكَّامُ الْعَادِلُونَ عَبْرَ الزَّمَانِ

فإِقَامَةُ الْعَدْلِ هِيَ التَّفْكِيرُ فِي الْمَصْلَحَةِ الْحَقِيقِيَّةِ وَالرَّأْيِ السَّدِيدِ، وَالنَّجَاةُ وَالسَّلَامَةُ مِنْ أَذَى هَؤُلَاءِ الْأَشْرَارِ هِيَ أَعْظَمُ حِرْفَةٍ وَغَايَةٍ

فمَتَى مَا كُنْتَ نَاصِحًا وَمُحِبًّا وَمُحْسِنًا لِلْمَدِينَةِ وَالْجَيْشِ (الرَّعِيَّةِ)، فَإِنَّ الرَّعِيَّةَ وَالْجَيْشَ بِأَسْرِهِمَا سَيَتَمَنَّوْنَ لَكَ الْخَيْرَ وَيَنْصُرُونَكَ

فإِنَّ الظُّلْمَ وَالْجَوْرَ هُمَا الْخَرَابُ الدَّائِمُ لِلْمُلْكِ، بَيْنَمَا بَقَاءُ الدَّوْلَةِ وَدَوَامُهَا إنَّمَا يَكُونُ بِتَرْكِ إِيذَاءِ الرعيةِ وَالْكُفِّ عَنِ الظُّلْمِ

فثَمَّةَ يَوْمٌ لِلْحِسَابِ (يوم القيامةِ) وَالْعَقِابَ آتٍ لَا مَحَالَةَ، فَتَعَالَ قَبْلَ فَوَاتِ الْأَوَانِ وَأنْظُرْ فِي أَعْمَالِكَ وَتَفَكَّرْ فِي عَوَاقِبِ مَا صَنَعْتَ

فأعمل على رَاحَةَ النَّاسِ وَهَنَاءَهُمْ، فَمَا النَّفْعُ مِنْ إِيذَائِهِمْ؟ وَهَلْ يَجْنِي الظَّالِمُ مِنْ إِيذَاءِ الْخَلْقِ شَيء، سوى الْخِزْيَ وَالْخَجَلَ وَالنَّدَمَ؟

فِي هَذَا الْمَقْطَعِ الْأَخِيرِ، يَصِلُ الْحَكِيمُ نِظَامِي كَنْجَوِي إِلَى الذِّرْوَةِ فِي صِيَاغَةِ “الْقَانُونِ الْكَوْنِيِّ لِلْعَدْلِ”؛ إِذْ يَزْنُ فِيهِ الدُّنْيَا المَادِّيَّةَ فِي مِيزَانِ الْفَنَاءِ، وَيَحُثُّ الحَاكِمَ وَالْسَّالِكِ عَلَى التَّسَامِي بِالرُّوحِ الْعِيسَوِيَّةِ فَوْقَ زُخْرُفِ الزَّرْنِيخِ الزَّائِلِ، مُعْلِنًا أَنَّ الْعَدْلَ هُوَ الرَّكِيزَةُ الْوَحِيدَةُ الَّتِي تَخْلُدُ بِهَا المَمَالِكُ وَتَسْتَقِرُّ بِهَا الْأَعْمَالُ

فإغَرِاقَ الْعَقْلُ فِي سَكْرَةِ النَّوْمِ وَالسُّبَاتِ الْعَمِيقِ، فسوف تَهوي سَفِينَةُ الْحِيلَةِ وَالتَّدْبِيرِ فِي لُجَّةِ الْغَرَقِ وَالْهَلَاكِ

فالنفْتَرِضْ أَنَّكَ أغْتَصَبْتَ أَمْلَاكَ الضُّعَفَاءِ وَحَزْتَهَا فِي كَفَّيْكَ، وأَكَلْتَ أَمْوَالَ الْيَتَامَى ظُلْمًا وَعُدْوَانًا

فَفِي يَوْمِ الْقِيَامَةِ، حِينَمَا يُقَامُ الْمِيزَانُ وَالْحُكْمُ الْعَدْلُ، أَلَا تَسْتَحِي من نَفسكَ، ولاتَخجل، فأَيَّ عُذْرٍ سَتَقُدمه، بَيْنَ يَدَيِ الْخَالِقِ؟

فتَوَجَّهْ بِوَجْهِكَ نَحْوِ الدِّينِ؛ فَهُوَ السَّنَدُ الْقَوِيُّ الْمَتِينُ، وَوَلِّ ظَهْرَكَ لِعِبَادَةِ الشُّمُوسِ الْمَادِّيَّةِ؛ إِذْ إنَّ ذَلِكَ مِنْ مَسَالِكِ الزَّرَادُشْتِيَّةِ (الذين يَعبدون الشَمس/النار، يَعبدون المادة لاخَالق المادة)

فقد أسْتَحَالَتْ هَذِهِ الْكُرَةُ الصَّفْرَاءُ (الشَّمْسُ/الدُّنْيَا) لُعْبَةً صُبِغَتْ بِالزَّرْنِيخِ الْأَصْفَرِ (السَام)، فَلَا تَرْكُضْ خَلْفَ هَذِهِ اللُّعْبَةِ بكل نَّجَاسَتها وَتَشتتها

وَكُلُّ مَا فِي هَذَا الْحِجَابِ ذِي الْمَسَامِيرِ التِّسْعَةِ (الْأَفْلَاكِ التِّسْعِ أَوْ الأَبْعَادِ الدُّنْيَوِيَّةِ)، لَيْسَ سِوَى عَبَثٍ وَلَعِبٍ بِهَذِهِ اللُّعْبَةِ الزَّرْنِيخِيَّةِ (السامة) الزَّائِلَةِ

فَأنْفث فِيهَا رُوحَ الصَّفَاءِ وَالنَّفَسَ الْمَسِيحِيَّ، وَأَنْقِذْ زَيْتَ رُوحِكَ (بَصِيرَتِكَ وَعُمْرِكَ) مِنْ هَذَا الْمِصْبَاحِ الْفَانِي

فإلى مَتى تَظَلُّ كَالْفَرَاشَةِ تُسْقِطُ أَجْنِحَتَكَ إحْتِرَاقًا؟ وإلى متى تُلْقِي بِنفسكَ مُسْتَسْلِمًا أَمَامَ سَنَاءِ مِصْبَاحٍ زَائِلٍ؟

فمَزِّقْ هَذَا الْحِجَابَ وَيَمِّمْ وَجْهَكَ نَحْوَ الْمَقَامَاتِ الْعِيسَوِيَّةِ (الرُّوحَانِيَّةِ)، حَتَّى تَنْبُتَ أَجْنِحَةُ التَّسَامِي الْعِيسَوِيِّ فِي قَدَمَيْكَ فَتَطِيرَ إلى أعالى السَماء

فكُلُّ مَنْ حصلَ عَلَى شِرْيَانِ الرُّوحِ و الْحَيَاةِ كَعِيسَى (ع)، أسْتَوْلَى عَلَى الْعَالَمِ بِأَسْرِهِ بِعَيْنِ الْإِنْصَافِ وَالْعَدْلِ

فلَيْسَ مِنْ شَأْنِ الظُّلْمِ وَلَا سُنَّتِهِ نَيْلُ الْعَالَمِ أَوْ فَتْحُ المَمَالِكِ، بَلْ بَأَسَاسِ الْإِنْصَافِ وَحْدَهُ تُفْتَحُ وَتَسْتَقِرُّ

فأَيُّ شَيْءٍ لَيْسَ مِنَ الْعَدْلِ، مَاذَا يَمْنَحُكَ، سِوَى الخُسْرَانِ؟ وَكُلُّ مَا خَلَا مِنَ الْإِنْصَافِ فَإِنَّهُ يَذْرُو مُلَكَكَ لِلرِّيَاحِ هَبَاءً

فالْعَدْلُ بَشِيرٌ مُبَشِّرٌ يُبْهِجُ الْعَقْلَ وَالرُّوحَ، وَصَانِعٌ خَبِيرٌ يُعَمِّرُ المَمَالِكَ وَيُرْسِي أَرْكَانَهَا

وبِالْعَدْلِ تَخْلُدُ المَمَالِكُ وَتَدُومُ أَرْكَانُهَا، وَبَسْطُ عَدْلِكَ هُوَ الَّذِي يَمْنَحُ أَعْمَالَكَ وَإسْتِقْرَارَكَ، ثَبَاتًا أَبَدِيًّا

المعاني الصوفية والعرفانية

فَلْسَفَةُ “سُلْطَانِ الْإِنْسَانِ وَتَسْخِيرِ الْأَكْوَانِ” (الْأَبْيَاتُ ٥-١١): يَبْنِي نِظَامِي فِي هَذِهِ الْأَبْيَاتِ رُؤْيَةً صُوفِيَّةً قَائِمَةً عَلَى فِكْرَةِ “الْإِنْسَانِ الْكُامل”؛ فَالشَّمْسُ، وَالْقَمَرُ، وَالسَّحَرُ، وَحَرَكَةُ الْأَفْلَاكِ (جنبش این مهد) لَيْسَتْ سِوَى خُدَّامٍ فِي مَحْفَلِ الْإِنْسَانِ. الشَّمْسُ تَسْتَمِدُّ بَهْجَتَهَا مِنْ رُؤْيَةِ الْإِنْسَانِ، وَالسَّحَرُ أَمْسَكَ المِرْآةَ لِيَشْهَدَ الْإِنْسَانُ جَمَالَهُ الْبَاطِنِيَّ. هَذَا التَّصْوِيرُ يَهْدِفُ إِلَى إِيقَاظِ الْإِنْسَانِ مِنْ غَفْلَتِهِ لِكَيْ لَا يَتَذَلَّلَ لِلدُّنْيَا

سِرُّ “عَالَم خوش خور که بنده عالم نهای” (الْبَيْتُ ١٣): هَذَا الْبَيْتُ هُوَ مِحْوَرُ “الْمُعَادَلَةِ الْأَخْلَاقِيَّةِ عِنْدَ الشاعر نِظَامِي”؛ فَالشَّاعِرُ لَا يَدْعُو إِلَى الرَّهْبَانِيَّةِ أَوْ حِرْمَانِ النَّفْسِ مِنَ الطَّيِّبَاتِ (عالم خوش خور)، بَلْ يَدْعُو إِلَى “السِّيَادَةِ الرُّوحِيَّةِ”؛ أَنْ يَسْتَمْتِعَ الْإِنْسَانُ بِالْكَوْنِ وَهُوَ “سَيِّدٌ حُرٌّ” لَا “عَبْدٌ مَمْلُوكٌ” لِلشَّهَوَاتِ أَوْ الْأَمْوَالِ (بنده عالم نهای)

كِيمِيَاءُ “التَّوَاضُعِ كَالْتُّرَابِ وَالتَّجَرُّدِ كَالرِّيحِ” (الْبَيْتَانِ ١٤-١٥): يَضَعُ الشاعر دُسْتُورًا لِلْحَاكِمِ وَالسَّالِكِ عَلَى السَّوَاءِ، فالتَّوَاضُعُ لِلْخَلْقِ كَالْتُّرَابِ: أَنْ يَكُونَ مُمَهَّدًا خَاضِعًا لِلْجَمِيعِ

التَّجَرُّدُ عَنِ الدُّنْيَا كَالرِّيحِ: أَنْ يَكُونَ خَالِيَ الْيَدَيْنِ مِنْ حُبِّ الإحْتِكَارِ وَالْكَنْزِ. وَحَذَّرَ مِنْ أَنْ يَكُونَ التُّرَابُ “مُثَارًا مُضْطَرِبًا” (خاک برانگیخته)؛ لِأَنَّ التُّرَابَ إِذَا ثَارَ صَارَ غُبَارًا (گَرْد) يُعْمِي الْبَصَائِرَ

عِيسَى الرُّوحِ وَطَائِرُ الْقَلْبِ: “مرغ دل و عیسی جان هم تویی”؛ عِيسَى فِي أَدَبِ الشاعر نِظَامِي الصُّوفِيِّ هُوَ رَمْزُ “الرُّوحِ الْمُنَوَّرَةِ الْعُلْوِيَّةِ الَّتِي تُحْيِي الْأَمْوَاتَ”؛ فَالْإِنْسَانُ إِذَا طَهَّرَ قَلْبَهُ صَارَ فِي بَاطِنِهِ عِيسَى يَفِيضُ حَيَاةً وَحِكْمَةً

الْعَدْلُ وَالتَّوَاضُعُ كَأَسَاسٍ لِلْحُكْمِ: يَرَى الشاعر أَنَّ الْعَدْلَ الَّذِي يُطَالِبُ بِهِ المُلُوكَ فِي هَذِهِ الْمَقَالَةِ يَبْدَأُ مِنْ “تَوَاضُعِ الْمَلِكِ نَفْسِهِ”؛ فَالْمَلِكُ الْعَادِلُ هُوَ مَنْ يَرَى نَفْسَهُ تُرَابًا لِخِدْمَةِ الرَّعِيَّةِ، لَا جَبَّارًا يَطْأُ الرَّعِيَّةَ بِقَدَمَيْهِ

كِيمِيَاءُ الدِّينِ وَإسْتِثْمَارُ الدُّنْيَا (الْأَبْيَاتُ ١٩-٢٢): يُقَدِّمُ الشاعر طَرْحًا عِرْفَانِيًّا فِي كَيْفِيَّةِ التَّعَامُلِ مَعَ الدُّنْيَا؛ فَالشَّاعِرُ لَا يَرَى الدُّنْيَا شَرًّا مُطْلَقًا، بَلْ يَرَى أَنَّهَا “عُمْلَةٌ يُمْكِنُ بِهَا شِرَاءُ الدِين وَالْآخِرَةِ” (دین چو به دنیا بتوانی خرید). أَيَّ عَمَلٍ صَالِحٍ أَوْ عَدْلٍ يُقِيمُهُ الْإِنْسَانُ بِجَاهِهِ أَوْ مَالِهِ فِي الدُّنْيَا يُصْبِحُ كَالْكَهْرَمَانِ (کهربا) الَّذِي يَجْذِبُ الرَّحْمَةَ الْإِلَهِيَّةَ، فَيُحَوِّلُ الْحَصَى وَالتُّرَابَ إِلَى ذَهَبٍ وُجُودِيٍّ خَالِصٍ

الْقَانُونُ السِّيَاسِيُّ الْأَعْظَمُ: “دَوْلَتِ بَاقِى زِ كَمْآَزَارِى أُسْت” (الْبَيْتُ ٢٨): هَذَا الشَّطْرُ هُوَ “جَوْهَرَةُ الْحِكْمَةِ السِّيَاسِيَّةِ عِنْدَ الشاعر نِظَامِي”؛ فَالظُّلْمُ يُسَمِّيهِ الشاعر خانه-بر (أَيْ مَاهِدَ الْبُيُوتِ وَهَادِمَ الدِّيَارِ). أَمَّا سِرُّ خُلُودِ الدَّوَل وَبَقَاءِ الْحُكْمِ فَلَيْسَ بِالْجُيُوشِ الْجَرَّارَةِ أَوْ الْقَسْوَةِ، بَلْ بِـ “كَمْ‌آَزَارِى” (كُفِّ الْأَذَى، وَرَفْعِ الظُّلْمِ، وَمَنَحِ الْأَمْنِ لِلرَّعِيَّةِ)

عَلَاقَةُ التَّبَادُلِ بَيْنِ الرَّاعِي وَالرَّعِيَّةِ (الْبَيْتُ ٢٧): “شهر و سپاه را چو شوی نیک‌خواه…”؛ يَرْسُمُ الشاعر عَقْدًا إجْتِمَاعِيًّا أِخْلَاقِيًّا؛ فَالْمَلِكُ إِذَا أَضْمَرَ الْخَيْرَ لِلْمَدِينَةِ وَالْجَيْشِ، أنْعَكَسَتْ هَذِهِ النِّيَّةُ الصَّافِيَةُ عَلَى قُلُوبِ الرَّعِيَّةِ، فَيَصِيرُ الْجَيْشُ وَالشَّعْبُ دِرْعًا حَامِيًا لِلْمَلِكِ عَنْ حُبٍّ وَإِخْلَاصٍ لَا عَنْ خَوْفٍ وَإِكْرَاهٍ

الْمُتَاجَرَةُ مَعَ اللهِ (از تو یکی خواهد و ده می‌دهد): يَسْتَشْهِدُ الشاعر بِالْآيَةِ الْكَرِيمَةِ مَنْ جَاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا؛ فَالْعَادِلُ الَّذِي يَبْذُلُ جُهْدًا بَسِيطًا فِي دَفْعِ الظُّلْمِ، يُجَازِيهِ اللهُ بِنِعَمٍ وَتَوْفِيقَاتٍ أُخْرَوِيَّةٍ وَدُنْيَوِيَّةٍ تَتَضَاعَفُ أَضعَافًا كَثِيرَةً

عَوَاقِبُ ظُلْمِ الْخَلْقِ: “جز خجلی حاصل این‌کار چیست؟”؛ يَرَى الشاعر أَنَّ حَاصِلَ الظُّلْمِ فِي النِّهَايَةِ لَيْسَ سِوَى “الْخِزْيِ وَالْخَجَلِ” أَمَامَ الْمَحْكَمَةِ الْإِلَهِيَّةِ؛ فَالْقُوَّةُ الظَّاهِرِيَّةُ لِلظَّالِمِ تَزُولُ، وَيَبْقَى ثِقَلُ الْمَظَالِمِ طَوْقًا فِي عُنُقِهِ

سِرُّ “لُعْبَتِ زَرْنِيـخ” وَالْأَفْلَاكِ التِّسْعِ (الْبَيْتَانِ ٣٥-٣٦): يُشَبِّهُ الشاعر زُخْرُفَ الدُّنْيَا وَجَاهَهَا المَادِّيَّ بِـ “لُعْبَةٍ مَصْنُوعَةٍ أَوْ مَصْبُوغَةٍ بِالزَّرْنِيخِ الْأَصْفَرِ” (زَرْنِيخ – كِنَايَةٌ عَنِ الصُّفْرَةِ الْبَرَّاقَةِ الْزَائِفَةِ وَالسَّامَّةِ فِي آنٍ وَاحِدٍ)؛ فَالْكُرَةُ الصَّفْرَاءُ (الشَّمْسُ/الدُّنْيَا) فِي هَذَا الْحِجَابِ ذِي الْمَسَامِيرِ التِّسْعَةِ (پُرَدِهٔ نُه-مِيـخِى – السَّمَاوَاتُ التِّسْعُ) مَا هِيَ إِلَّا لَعِبٌ أَقْلَعَ عَنْهُ الْعَارِفُونَ لِيَطْلُبُوا نُورَ الْحَقِيقَةِ الْأَزَلِيَّ

رَمْزِيَّةُ “النَّفَسِ الْعِيسَوِيِّ” وَالطَّيَرَانِ (الْأَبْيَاتُ ٣٧-٣٩): يَسْتَعِيرُ الشاعر شَخْصِيَّةَ “عِيسَى (ع)” فِي أَدَبِهِ الصُّوفِيِّ كَرَمْزٍ لِـ “التَّجَرُّدِ المُلْقَى، وَالرُّوحِ الْخَالِصَةِ، وَالْمَعْرِفَةِ الَّتِي تُحْيِي الْقُلُوبَ”؛ فَمَنْ يُمَزِّقُ حُجُبَ الدُّنْيَا (پاره کن این پرده) وَيَتَمَسَّكُ بِشِرْيَانِ الرُّوحِ الْعِيسَوِيَّةِ (رگ جان)، تَنَبُتُ فِي قَدَمَيْهِ أَجْنِحَةٌ مَلَكُوتِيَّةٌ تَطِيرُ بِهِ فَوْقَ الدُّنْيَا المَادِّيَّةِ


خُلُودُ المَمَالِكِ بِالْعَدْلِ (الْبَيْتَانِ ٤٣-٤٤): “مملکت از عدل شود پایدار…”؛ يَخْتِمُ الشاعر هَذِهِ الْمَقَالَةَ بِالْمُعَادَلَةِ الْعُظْمَى فِي الْحِكْمَةِ السِّيَاسِيَّةِ وَالعِرْفَانِيَّةِ؛ فَالْمُلْكُ لَا يَقُومُ عَلَى الْقَهْرِ أَوْ الشِّدَّةِ الظَّاهِرَةِ، بَلْ هُوَ كِيَانٌ يَسْتَمِدُّ ثَبَاتَهُ وَدَوَامَهُ مِنْ “الْعَدْلِ”. ويَرَى الشاعر أَنَّ الْعَدْلَ هُوَ “بَشِيرُ الْعَقْلِ” (بشیر خرد) الَّذِي يَمْلَأُ الرُّوحَ فَرَحًا وَيُحَوِّلُ الْعَالَمَ المَادِّيَّ إِلَى عِمَارَةٍ رُوحِيَّةٍ زَاهِيَةٍ

الْإِنْصَافُ كَمِفْتَاحٍ لِتَسْخِيرِ الْكَوْنِ: “هرکه چو عیسی رگ جان را گرفت / از سر انصاف جهان را گرفت”؛ عِنْدَ أَهْلِ الْبَاطِنِ، لَيْسَ الْإِنْصَافُ مُجَرَّدَ قَانُونٍ قَضَائِيٍّ، بَلْ هُوَ “مَقَامٌ رُوحِيٌّ”؛ فَمَنْ أَنْصَفَ خَلْقَ اللهِ مِنْ نَفْسِهِ وَقَبَضَ عَلَى شِرْيَانِ الرُّوحِ كَعِيسَى، خَضَعَ لَهُ الْعَالَمُ وَأَفَاضَ اللهُ عَلَيْهِ سُلْطَانَ الْحِكْمَةِ

التَّحَرُّرُ مِنْ حِرْمَانِ الْفَرَاشَةِ: “چند چو پروانه پر انداختن…”؛ يَنْهَى نِظَامِيُّ عَنْ إحتراق الْعُمُرِ فِي مَصَابِيحِ الشَّهَوَاتِ الْزَائِفَةِ كَالْفَرَاشَةِ الَّتِي تُلْقِي نَفْسَهَا فِي النَّارِ يخيل لها بأَنَّهُ النُّورُ؛ بَلْ يَجِبُ إسْتِخْدَامُ “زَيْتِ الرُّوحِ” فِي مِصْبَاحِ التَّقْوَى وَالْمَعْرِفَةِ

كَلِمَاتٌ لِلْتَّعَلُّمِ

كَهْرُبَا: حجر الْكَهْرَمَانُ (رَمْزُ الْجَاذِبِيَّةِ الْقَوِيَّةِ الَّتِي تَجْذِبُ الْقَشَّ وَالْخَيْرَاتِ)
مَنِى كِيـمِيَا: الْمَنُّ (وَحْدَةُ وَزْنٍ ثَقِيلَةٌ تُقَارِبُ ٣ كِيلُوغْرَامَاتٍ) مِنَ الْكِيمِيَاءِ أَوْ الإِكْسِيرِ
خَانِه-بَر: هَادِمُ الْبُيُوتِ أَوْ الْمُخَرِّبُ لِلْعِمَارَاتِ
كَمْ‌آَزَارِى: كُفُّ الْأَذَى، وَعَدَمُ إِيذَاءِ الْخَلْقِ، وَالرِّفْقُ بِالْمَسَاكِينِ
مَصْلَحَت-أَنِدِيـش: النَّاظِرُ فِي الْمَصَالِحِ الْعَامَّةِ وَالْمُتَفَكِّرُ فِي عُوَاكِبِ الْأُمُورِ
كَارِكِيَايِى: الْمُلْكُ، السَّلْطَنَةُ، أَوْ الْإِمَارَةُ العُظْمَى
سِيـنِه-گشَايِى: إنْشِرَاحُ الصَّدْرِ وَسَعَتُهُ لِتَحَمُّلِ المَصَائِبِ وَالْمَسْؤُولِيَّاتِ
آَيِنِه-دَار: حَامِلُ الْمِرْآةِ أَوْ الْمَشَّاطَةُ (إستعَارَةٌ عَنِ الفَجْرِ الَّذِي يَعْكِسُ الضِّيَاءَ)
مَهْد: الْمَهْدُ أَوْ كُرِويَّةُ الْأَرْضِ وَالْأَفْلَاكِ الْمُتَحَرِّكَةِ
تِهِى‌دَسْت: خَالِي الْيَدَيْنِ (رَمْزُ الزُّهْدِ وَالتَّجَرُّدِ)
كَشْتِى تَدْبِيـر: سَفِينَةُ الْحِيلَةِ وَالتَّدْبِيرِ الْبَشَرِيِّ
لُعْبَتِ زَرْنِيـخ: اللُّعْبَةُ الْمَصْبُوغَةُ بِالزَّرْنِيخِ الْأَصْفَرِ (رمز الدُّنْيَا المَادِّيَّةِ الزَّائِفَةِ وَالْسَّامَّةِ)
نُه-مِيـخِى: ذُو الْمَسَامِيرِ التِّسْعَةِ (إستعَارَةٌ عَنِ السَّمَاوَاتِ أَوْ الْأَفْلَاكِ التِّسْعِ)
رَگ جَان: شِرْيَانُ الرُّوحِ أَوْ عِرْقُ الْحَيَاةِ الْبَاطِنِيَّةِ
بَشِيـرِ خِرَد: المَبَشِّرُ الَّذِي يَبْثُّ السُّرُورَ فِي الْعَقْلِ (إستعَارَةٌ عَنِ الْعَدْلِ)

Persian Text

1

ای مَلِکِ جانوران رای تو
وی گهر تاجوران پای تو

2

گر ملکی، خانهٔ شاهی طلب
ور گهری، تاج الهی طلب

3

زانسوی عالم که دگر راه نیست
جز من و تو هیچ‌کس آگاه نیست

4

زان ازلی نور که پرورده‌اند
در تو زیادت نظری کرده‌اند

5

نقد غریبی و جهان شهر توست
نقد جهان یک به یک از بهر توست

6

مُلک بدین کار‌کیایی تُراست
سینه کن، این سینه‌گشایی تُراست

7

دور تو از دایره بیرون‌تر است
از دو جهان قدر تو افزون‌تر است

8

آینه‌دار از پی آن شد سحر
تا تو رخ خویش ببینی مگر

9

جنبش این مهد که محراب توست
طفل‌صفت از پی خوشخواب توست

10

مرغ دل و عیسی جان هم تویی
چون تو کسی گر بود آن هم تویی

11

سینه خورشید که پر آتش است
روی تو می‌بیند از آن دلخوش است

12

مه که شود کاسته چون موی تو
خنده زند چون نگرد روی تو

13

عالم خوش خور که ز کس کم نه‌ای
غصه مخور بنده عالم نه‌ای

14

با همه چون خاک زمین پست باش
وز همه چون باد تهی‌دست باش

15

خاکْ تهی بِه نه درآمیخته
گَرد بود خاکِ برانگیخته

16

دل به خدا بَر نِه و خورسندییی
اینت جداگانه خداوندییی

17

کو خبر دین و دیانت کجاست؟
ما به کجاییم و امانت کجاست؟

18

آن دل کز دین اثرش داده‌اند
زانسوی عالم خبرش داده‌اند

19

چارهٔ دین ساز که دنیات هست
تا مگر آن نیز بیاری به دست

20

دین چو به دنیا بتوانی خرید
کن مکنِ دیو نباید شنید

21

می‌رود از جوهرِ این کهربا
هر جوِ سنگی به منی کیمیا

22

سنگ بینداز و گهر می‌سِتان
خاک زمین می‌ده و زر می‌سِتان

23

آنکه ترا توشهٔ ره می‌دهد
از تو یکی خواهد و ده می‌دهد

24

بهتر از این مایه‌ستانیت نیست
سود کن آخر که زیانیت نیست

25

کار تو پروردن دین کرده‌اند
دادگران کار چنین کرده‌اند

26

دادگری مصلحت اندیشه‌ای‌ست
رَستن از این قومْ مهین‌پیشه‌ای‌ست

27

شهر و سپه را چو شوی نیک‌خواه
نیک تو خواهد همه شهر و سپاه

28

خانه‌برِ مُلک، ستم‌کاری است
دولتِ باقی ز کم‌آزاری است

29

عاقبتی هست بیا پیش از آن
کردهٔ خود بین و بیندیش از آن

30

راحت مردم طلب، آزار چیست؟
جز خجلی حاصل این‌کار چیست؟

31

مست شده عقل به خوشخواب در
کشتی تدبیر به غرقاب در

32

ملک ضعیفان به کف آورده گیر
مال یتیمان به ستم خورده گیر

33

روز قیامت که بُوَد داوری
شرم‌نداری که چه عذر آوری؟

34

روی به دین کن که قوی‌پشتی است
پشت به خورشید که زردشتی است

35

لعبت زرنیخ شد این گوی زرد
چون زن حایض پی لعبت مگرد

36

هرچه در این پرده نُه میخی است
بازی این لعبت زرنیخی است

37

باد در او دم چو مسیح از دماغ
باز رهان روغن خود زین چراغ

38

چند چو پروانه پر انداختن؟
پیش چراغی سپر انداختن

39

پاره کن این پرده عیسی گرای
تا پر عیسیت بروید ز پای

40

هرکه چو عیسی رگ جان را گرفت
از سر انصاف جهان را گرفت

41

رسم ستم نیست جهان یافتن
ملک به انصاف توان یافتن

42

هرچه نه عدل است چه دادت دهد؟
وآن چه نه انصاف به بادت دهد

43

عدل بشیری‌ست خِرد شاد کن
کارگری مملکت آباد کن

44

مملکت از عدل شود پایدار
کار تو از عدل تو گیرد قرار