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942-966

  • آن زمان که دست و پایت بر درد ** پر و بالت هست تا جان بر پرد
  • At the time when your hands and feet shall be torn in shreds, have you wings and plumes that your spirit may fly aloft?

  • آن زمان کاین جان حیوانی نماند ** جان باقی بایدت بر جا نشاند
  • At the time when this animal soul is no more, it behoves you to set the everlasting spirit in its place.

  • شرط من جا بالحسن نه کردن است ** این حسن را سوی حضرت بردن است‏
  • The stipulation of (implied in) he that comes with good (shall be rewarded tenfold) does not consist in doing (good); it consists in bringing this good to the presence of God.

  • جوهری داری ز انسان یا خری ** این عرضها که فنا شد چون بری‏ 945
  • You have a substance (essence) human or asinine (bestial): (bring that to God): how can you bring (to Him) these accidents (of word or deed) which have passed away?

  • این عرضهای نماز و روزه را ** چون که لا یبقی زمانین انتفی‏
  • As regards these accidents of prayer and fasting—since (that which) does not endure for two moments becomes naught—

  • نقل نتوان کرد مر اعراض را ** لیک از جوهر برند امراض را
  • ’Tis impossible to carry over the accidents (into another state); but they (may) take away diseases (defects) from the substance,

  • تا مبدل گشت جوهر زین عرض ** چون ز پرهیزی که زایل شد مرض‏
  • So that the substance becomes changed by means of this accident, as when disease is removed by abstinence.

  • گشت پرهیز عرض جوهر به جهد ** شد دهان تلخ از پرهیز شهد
  • By exertion abstinence, (which is) the accident, becomes the substance: through abstinence the acrid mouth becomes (sweet as) honey.

  • از زراعت خاکها شد سنبله ** داروی مو کرد مو را سلسله‏ 950
  • Land, through sowing, is turned into ears of corn; remedies for the hair turn the hair into chains (make it long and curly).

  • آن نکاح زن عرض بد شد فنا ** جوهر فرزند حاصل شد ز ما
  • Conjugal intercourse was the accident; it passed away, and the substance, (which is) the child, was produced from us.

  • جفت کردن اسب و اشتر را عرض ** جوهر کره بزاییدن غرض‏
  • The mating of horse or camel is the accident; the object is the birth of the colt, (which is) the substance.

  • هست آن بستان نشاندن هم عرض ** گشت جوهر کشت بستان نک غرض‏
  • Similarly, the planting of the garden is the accident; the produce (of the garden) became the substance: take ( it and) behold the object!

  • هم عرض دان کیمیا بردن بکار ** جوهری ز آن کیمیا گر شد بیار
  • Regard, also, the practice of alchemy as the accident; if a substance is produced by that alchemy, bring (it into view).

  • صیقلی کردن عرض باشد شها ** زین عرض جوهر همی‏زاید صفا 955
  • Burnishing is the accident, O prince; from this accident is born the substance, purity.

  • پس مگو که من عملها کرده‏ام ** دخل آن اعراض را بنما مرم‏
  • Do not say, then, ‘I have done deeds’; show the income (fruit) of those accidents, do not evade (my request).

  • این صفت کردن عرض باشد خمش ** سایه‏ی بز را پی قربان مکش‏
  • This attribution of qualities is (only) an accident. Be silent: do not kill for sacrifice the goat's shadow!”

  • گفت شاها بی‏قنوط عقل نیست ** گر تو فرمایی عرض را نقل نیست‏
  • The slave said, “O King, the mind cannot but despair if you say that accidents are not carried over.

  • پادشاها جز که یاس بنده نیست ** گر عرض کان رفت باز آینده نیست‏
  • O King, there is nothing but despair for the servant (of God), if the accident that has gone is not coming back.

  • گر نبودی مر عرض را نقل و حشر ** فعل بودی باطل و اقوال فشر 960
  • If there were no carrying over and resurrection of accidents, action would be vain and words (mere) babble.

  • این عرضها نقل شد لونی دگر ** حشر هر فانی بود کونی دگر
  • These accidents are carried over in another guise: the resurrection of everything mortal is another (mode of) existence.

  • نقل هر چیزی بود هم لایقش ** لایق گله بود هم سایقش‏
  • The carrying over of everything is just as befits it: what befits the herd is its drover.

  • وقت محشر هر عرض را صورتی است ** صورت هر یک عرض را نوبتی است‏
  • At the time of the Resurrection every accident has a (particular) form, and the form of every accident has a turn (of appearing before God).

  • بنگر اندر خود نه تو بودی عرض ** جنبش جفتی و جفتی با غرض‏
  • Look on thyself. Wert not thou an accident—the movement of copulation, and copulation with a purpose?

  • بنگر اندر خانه و کاشانه‏ها ** در مهندس بود چون افسانه‏ها 965
  • Look on houses and edifices: they were as tales in the (mind of) the architect.

  • آن فلان خانه که ما دیدیم خوش ** بود موزون صفه و سقف و درش‏
  • Such-and-such a house, which seemed to us beautiful, of which the hall, roof, and door were well-proportioned—