چه شرف یابد ز کشتی بحر در ** خاصه کشتیی ز سرگین گشته پر
What glory should the sea of pearls acquire from the ship— especially a ship that has been filled with dung?
ای دریغ آن دیده‌ی کور و کبود ** آفتابی اندرو ذره نمود
Oh, alas for that eye blind and blear! Therein a sun seemed as (insignificant as) a mote.
ز آدمی که بود بی مثل و ندید ** دیده ابلیس جز طینی ندید
In an Adam who was without like or equal the eye of Iblís discerned naught but a piece of clay.
چشم دیوانه بهارش دی نمود ** زان طرف جنبید کو را خانه بود2760
The devilish eye showed (saw) his (Adam's) spring as winter: it moved in the direction where its (original) home was.
ای بسا دولت که آید گاه گاه ** پیش بی‌دولت بگردد او ز راه
Oh, many a fortune that comes now and then to the unfortunate one, and he turns away (from it)!
ای بسا معشوق کاید ناشناخت ** پیش بدبختی نداند عشق باخت
Oh, many a beloved who comes unbeknown to an ill-starred one, and he knows not how to make love!
این غلط‌ده دیده را حرمان ماست ** وین مقلب قلب را س القضاست
This that misleads the eye is our (original) damnation, and this that turns the heart (from seeing the truth) is (our) evil destiny.
چون بت سنگین شما را قبله شد ** لعنت و کوری شما را ظله شد
Since to you the idol of stone has become an object of adoration, the curse (of God) and blindness have o’ershadowed you.
چون بشاید سنگتان انباز حق ** چون نشاید عقل و جان همراز حق2765
When your stone is a fitting partner for God, how are not intellect and spirit fitting confidants of God?
پشه‌ی مرده هما را شد شریک ** چون نشاید زنده همراز ملیک
The dead gnat has become the consort of the humá: how (then) is the living one not fit to be the confidant of the King?
یا مگر مرده تراشیده‌ی شماست ** پشه‌ی زنده تراشیده‌ی خداست
Or, maybe, (’tis because) the dead one is fashioned by you, (whereas) the living gnat is fashioned by God.
عاشق خویشید و صنعت‌کرد خویش ** دم ماران را سر مارست کیش
Ye are in love with yourselves and the thing manufactured by yourselves: to serpents' tails the serpent's head is a law.
نه در آن دم دولتی و نعمتی ** نه در آن سر راحتی و لذتی
In that tail there is no fortune or happiness; in that head there is no pleasure or delight.
گرد سر گردان بود آن دم مار ** لایق‌اند و درخورند آن هر دو یار2770
That serpent's tail is circling around the head: both those friends are fit and suited (to each other).
آنچنان گوید حکیم غزنوی ** در الهی‌نامه گر خوش بشنوی
So says the Sage of Ghazna in the Iláhí-náma, if thou wilt hearken well—
کم فضولی کن تو در حکم قدر ** درخور آمد شخص خر با گوش خر
“Do not behave as a (presumptuous) meddler in the decree of (Divine) fore-ordainment: the ass's shape is suited to the ass's ear.”
شد مناسب عضوها و ابدانها ** شد مناسب وصفها با جانها
Limbs and bodies are congruous; qualities are congruous with souls.
وصف هر جانی تناسب باشدش ** بی گمان با جان که حق بتراشدش
Unquestionably the quality of every soul has congruity with the soul; for God fashions it (accordingly).
چون صفت با جان قرین کردست او ** پس مناسب دانش همچون چشم و رو2775
Inasmuch as He hath joined the quality to the soul, know that it (the quality) is congruous, like eyes and face.
شد مناسب وصفها در خوب و زشت ** شد مناسب حرفها که حق نبشت
The (good and evil) qualities are congruous in the good and evil (souls): congruous are the letters that God hath written.
دیده و دل هست بین اصبعین ** چون قلم در دست کاتب ای حسین
The eye and the heart are between two fingers like a pen in the hand of the writer, O Husayn.
اصبع لطفست و قهر و در میان ** کلک دل با قبض و بسطی زین بنان
(These) are the fingers of Grace and Wrath, and between them the pen, the heart, is in a state of distress or ease (caused) by these fingers.
ای قلم بنگر گر اجلالیستی ** که میان اصبعین کیستی
O pen, if thou art one that (duly) magnifies (God), consider whose two fingers thou art between.
جمله قصد و جنبشت زین اصبعست ** فرق تو بر چار راه مجمعست2780
All thy volition and movement are (controlled) by this finger: thy head (point) is on the crossways of the assembly-place.
این حروف حالهات از نسخ اوست ** عزم و فسخت هم ز عزم و فسخ اوست
These letters (symbolising) thy (diverse) states are of His inditing: thy forming a purpose and changing it is just from His forming a purpose and changing it.