لاجرم موسی دگر بازی نمود ** تا که آن بازی و جانش را ربود
Moses, of course, exhibited another artifice, so that it swept away (both) that artifice (of Sámirí) and his life.
ای بسا دانش که اندر سر دود ** تا شود سرور بدان خود سر رود
Oh, many is the knowledge (talent) that runs in the head (and urges) that he (the owner) should become eminent—in truth, through that (knowledge) his head goes (he loses his life).
سر نخواهی که رود تو پای باش ** در پناه قطب صاحب رای باش
If you wish not your head to be lost, be (lowly as) a foot: be under the protection of the Qutb who is possessed of discernment.
گر چه شاهی خویش فوق او مبین ** گر چه شهدی جز نبات او مچین 1985
Though you be a king, deem not yourself above him: though you be honey, gather naught but his sugar-cane.
فکر تو نقش است و فکر اوست جان ** نقد تو قلب است و نقد اوست کان
Your thought is the outward form, and his thought is the soul: your coin is false, and his coin is (pure as) the mine.
او تویی خود را بجو در اوی او ** کو و کو گو فاخته شو سوی او
You are (really) he: seek yourself in his “he” (personality). Say coo, coo: become a dove (flying) towards him.
ور نخواهی خدمت ابنای جنس ** در دهان اژدهایی همچو خرس
And if you are unwilling to serve the (holy) men of (human) kind, you are in the dragon's mouth, like the bear.
بو که استادی رهاند مر ترا ** و ز خطر بیرون کشاند مر ترا
It may be that a Master will deliver you and pull you out of danger.
زاریی میکن چو زورت نیست هین ** چون که کوری سر مکش از راه بین 1990
As you have no strength, keep making a lamentation; since you are blind, take care, do not turn your head away from him that sees the road.
تو کم از خرسی نمینالی ز درد ** خرس رست از درد چون فریاد کرد
You are less (worse) than the bear, (for) you are not wailing at the pain. The bear was freed from pain when it made an outcry.
ای خدا این سنگ دل را موم کن ** نالهی ما را خوش و مرحوم کن
O God, make this stony heart (soft as) wax; make our wailing sweet (to Thee) and an object of (Thy) mercy!
گفتن نابینای سائل که دو کوری دارم
How a sightless beggar said, “I have two blindnesses.”
بود کوری کاو همیگفت الامان ** من دو کوری دارم ای اهل زمان
There was a blind man who used to say, “Pity! I have two blindnesses, O people of the time.
پس دو باره رحمتم آرید هان ** چون دو کوری دارم و من در میان
Therefore, hark ye, show unto me twice as much compassion, since I have two blindnesses, and I (live) between (them.)”
گفت یک کوریت میبینیم ما ** آن دگر کوری چه باشد وانما 1995
(Somebody) said, “We see one blindness of yours: what may the other blindness be? Explain.”
گفت زشت آوازم و ناخوش نوا ** زشت آوازی و کوری شد دوتا
He answered, “I have an ugly voice and unpleasing tones: ugliness of voice and blindness are double (blindness).
بانگ زشتم مایهی غم میشود ** مهر خلق از بانگ من کم میشود
My ugly cry becomes the source of annoyance: the people's love is lessened by my cry.
زشت آوازم به هر جا که رود ** مایهی خشم و غم و کین میشود
Whithersoever my ugly voice goes, it becomes the source of anger and annoyance and hatred.
بر دو کوری رحم را دوتا کنید ** این چنین ناگنج را گنجا کنید
Double your compassion for (these) two blindnesses: make room (in your hearts) for one who gets so little room.”
زشتی آواز کم شد زین گله ** خلق شد بر وی به رحمت یک دله 2000
The ugliness of (his) voice was diminished by this plaint: the people became of one mind in (showing) compassion for him.
کرد نیکو چون بگفت او راز را ** لطف آواز دلش آواز را
When he had told the secret (and explained his meaning), his voice was made beautiful by the graciousness of the voice of his heart;
و انکه آواز دلش هم بد بود ** آن سه کوری دوری سرمد بود
But that one whose heart's voice also is bad—(for him) those three blindnesses are banishment everlasting (from the favour of God);
لیک وهابان که بیعلت دهند ** بو که دستی بر سر زشتش نهند
Yet it may be that the bounteous (saints), who give without cause, will lay a hand (of blessing) upon his ugly head.
چون که آوازش خوش و مظلوم شد ** زو دل سنگین دلان چون موم شد
Since his (the blind beggar's) voice became sweet and pitiable, the hearts of the stony-hearted were made (soft) as wax thereby.
نالهی کافر چو زشت است و شهیق ** ز آن نمیگردد اجابت را رفیق 2005
Inasmuch as the infidel's lament is ugly and (like) braying, for that (reason) it meets with no (favourable) response.
اخسؤا بر زشت آواز آمده ست ** کاو ز خون خلق چون سگ بود مست
“Be silent” has come down (has been revealed in the Qur’án) against the ugly-voiced (infidel), for he was drunken with the people's blood, like a dog.