خواجه گفت این سوخته نمناک بود ** می‌مرد استاره از تریش زود
The Khwája said, “This tinder was moist: on account of its wetness the star (spark) is dying at once.”
بس که ظلمت بود و تاریکی ز پیش ** می‌ندید آتش‌کشی را پیش خویش
As there was great mirk and darkness in front (of him), he didn't see a fire-extinguisher beside him.
این چنین آتش‌کشی اندر دلش ** دیده‌ی کافر نبیند از عمش
(So) the infidel's eye, because of (its) dimness, does not see a similar fire-extinguisher in his heart.
چون نمی‌داند دل داننده‌ای ** هست با گردنده گرداننده‌ای
How is the heart of any knowing person ignorant (that) with the moving (object) there is (necessarily) a mover?
چون نمی‌گویی که روز و شب به خود ** بی‌خداوندی کی آید کی رود 365
Why don't you say (to yourself), “How should day and night come and go of themselves without a Lord?”
گرد معقولات می‌گردی ببین ** این چنین بی‌عقلی خود ای مهین
You are conversant with intelligibles; (but) see what a lack of intelligence is shown by you (in this matter), O despicable man!
خانه با بنا بود معقول‌تر ** یا که بی‌بنا بگو ای کم‌هنر
Is a house more intelligible with a builder or without a builder? Answer, O man of little knowledge!
خط با کاتب بود معقول‌تر ** یا که بی‌کاتب بیندیش ای پسر
Is writing more intelligible with a writer or without a writer? Think, O son!
جیم گوش و عین چشم و میم فم ** چون بود بی‌کاتبی ای متهم
How should the jím of the ear and the ‘ayn of the eye and the mím of the mouth be (formed) without a Writer, O suspect?
شمع روشن بی‌ز گیراننده‌ای ** یا بگیراننده‌ی داننده‌ای 370
Is the bright (lighted) candle without one who lights it or with a skilful lighter?
صنعت خوب از کف شل ضریر ** باشد اولی یا بگیرایی بصیر
Is it more reasonable to expect good craftsmanship from the hand of one who is palsied and blind or from one who has control (of his hands) and can see?
پس چو دانستی که قهرت می‌کند ** بر سرت دبوس محنت می‌زند
Since, therefore, you have apprehended (the fact) that He (God) will overpower you and beat the mace of tribulation on your head,
پس بکن دفعش چو نمرودی به جنگ ** سوی او کش در هوا تیری خدنگ
Like a Nimrod, repel Him by war (if you can)! Launch an arrow of (hard) poplar-wood into the air against Him!
هم‌چو اسپاه مغل بر آسمان ** تیر می‌انداز دفع نزع جان
Like the Mongol soldiery, shoot an arrow at Heaven to prevent your soul being torn (from your body)!
یا گریز از وی اگر توانی برو ** چون روی چون در کف اویی گرو 375
Or flee from Him, if you can, and go (your way); (but) how can you go, since you are a pawn in His hand?
در عدم بودی نرستی از کفش ** از کف او چون رهی ای دست‌خوش
(When) you were in non-existence, you did not escape from His hand: how will you escape from His hand (now), O helpless one?
آرزو جستن بود بگریختن ** پیش عدلش خون تقوی ریختن
To seek (one's own) desire is to flee (from God) and shed the blood of piety in the presence of His justice.
این جهان دامست و دانه‌آرزو ** در گریز از دامها روی آر زو
This world is a trap, and desire is its bait: flee from the traps, quickly turn your face (towards God).
چون چنین رفتی بدیدی صد گشاد ** چون شدی در ضد آن دیدی فساد
When you have gone this way, you have enjoyed a hundred (spiritual) blessings; when you have gone the opposite way, you have fared ill.
پس پیمبر گفت استفتوا القلوب ** گر چه مفتیتان برون گوید خطوب 380
Therefore the Prophet said, “Consult your hearts, though the mufti outside gives you advice in (worldly) affairs.”
آرزو بگذار تا رحم آیدش ** آزمودی که چنین می‌بایدش
Abandon desire, in order that He may have mercy (on you): you have found by experience that such (renunciation) is required by Him.
چون نتانی جست پس خدمت کنش ** تا روی از حبس او در گلشنش
Since you cannot escape, do service to Him, that you may go from His prison into His rose-garden.
دم به دم چون تو مراقب می‌شوی ** داد می‌بینی و داور ای غوی
When you keep watch (over your thoughts and actions) continually, you are always seeing the (Divine) justice and the (Divine) Judge, O misguided man;
ور ببندی چشم خود را ز احتجاب ** کار خود را کی گذارد آفتاب
And if you shut your eyes because you have veiled yourself (in heedlessness), (yet) how should the sun relinquish its work?
وا نمودن پادشاه به امرا و متعصبان در راه ایاز سبب فضیلت و مرتبت و قربت و جامگی او بریشان بر وجهی کی ایشان را حجت و اعتراض نماند
How the King (Mahmúd) revealed to the Amírs and those who were intriguing against Ayáz the reason of his superiority to them in rank and favour and salary, (explaining it) in such a manner that no argument or objection was left for them (to bring forward).
چون امیران از حسد جوشان شدند ** عاقبت بر شاه خود طعنه زدند 385
When the Amírs boiled over with envy (of Ayáz), at last they taunted their King,