پس جهان زاید جهان دیگری ** این حشر را وا نماید محشری
Then the world gives birth to another world, and displays to this congregated people a place of congregation (for the realities which are raised to life).
تا قیامت گر بگویم بشمرم ** من ز شرح این قیامت قاصرم
Though I should speak and recount till the Resurrection, I lack the power to describe this (spiritual) resurrection.
این سخنها خود به معنی یا ربی است ** حرفها دام دم شیرین لبی است
These sayings (of mine), indeed, are really an “O Lord” (a prayer addressed to God); the words are the lure for the breath of a sweet-lipped One.
چون کند تقصیر پس چون تن زند ** چون که لبیکش به یا رب میرسد1190
How, then, should he (that seeks the answer) fail (to pray)? How should he be silent, inasmuch as “Here am I” is (always) coming in response to his “O Lord”?
هست لبیکی که نتوانی شنید ** لیک سر تا پای بتوانی چشید
It is a “Here am I” that you cannot hear, but can taste (feel and enjoy) from head to foot.
کلوخ انداختن تشنه از سر دیوار در جوی آب
How the thirsty man threw bricks from the top of the wall into the stream of water.
بر لب جو بود دیواری بلند ** بر سر دیوار تشنهی دردمند
On the bank of the stream there was a high wall, and on the top of the wall a sorrowful thirsty man.
مانعش از آب آن دیوار بود ** از پی آب او چو ماهی زار بود
The wall hindered him from (reaching) the water; he was in distress for the water, like a fish.
ناگهان انداخت او خشتی در آب ** بانگ آب آمد به گوشش چون خطاب
Suddenly he threw a brick into the water: the noise of the water came to his ear like spoken words,
چون خطاب یار شیرین لذیذ ** مست کرد آن بانگ آبش چون نبیذ1195
Like words spoken by a sweet and delicious friend: the noise of the water made him drunken as (though it were) wine.
از صفای بانگ آب آن ممتحن ** گشت خشت انداز ز آن جا خشتکن
From the pleasure of (hearing) the noise of the water, that sorely tried man began to hurl and tear off bricks from that place.
آب میزد بانگ یعنی هی ترا ** فایده چه زین زدن خشتی مرا
The water was making a noise, that is to say, (it was crying), “Hey, what is the advantage to you of this hurling a brick at me?”
تشنه گفت آیا مرا دو فایده است ** من از این صنعت ندارم هیچ دست
The thirsty man said, “O water, I have two advantages: I will nowise refrain from this work.
فایدهی اول سماع بانگ آب ** کاو بود مر تشنگان را چون رباب
The first advantage is (my) hearing the noise of the water, which to thirsty men is (melodious) as a rebeck.
بانگ او چون بانگ اسرافیل شد ** مرده را زین زندگی تحویل شد1200
The noise thereof has become (to me) like the noise of (the trumpet of) Isráfíl: by this (noise) life has been transferred (restored) to one (that was) dead;
یا چو بانگ رعد ایام بهار ** باغ مییابد از او چندین نگار
Or (it is) like the noise of thunder in days of spring—from it (the thunder) the garden obtains so many (lovely) ornaments;
یا چو بر درویش ایام زکات ** یا چو بر محبوس پیغام نجات
Or like the days of alms to a poor man, or like the message of deliverance to a prisoner.
چون دم رحمان بود کان از یمن ** میرسد سوی محمد بیدهن
’Tis like the breath of the Merciful (God) which, without mouth, comes to Mohammed from Yemen;
یا چو بوی احمد مرسل بود ** کان به عاصی در شفاعت میرسد
Or ’tis like the scent of Ahmad (Mohammed), the Apostle (of God), which in intercession comes to the sinner;
یا چو بوی یوسف خوب لطیف ** میزند بر جان یعقوب نحیف1205
Or like the scent of beauteous, graceful Joseph, (which) strikes upon the soul of lean Jacob.
فایدهی دیگر که هر خشتی کز این ** بر کنم آیم سوی ماء معین
The other advantage is that, (with) every brick I tear off this (wall), I come (nearer) to running water,
کز کمی خشت دیوار بلند ** پستتر گردد به هر دفعه که کند
Since by diminution of the bricks the high wall becomes lower every time that one is removed.
پستی دیوار قربی میشود ** فصل او درمان وصلی میبود
The lowness (destruction) of the wall becomes a means of access (to the water); separation from it is the remedy bringing about a union (with the water).”
سجده آمد کندن خشت لزب ** موجب قربی که و اسجد و اقترب
The tearing away of the adhesive (firmly joined) bricks is (analogous to) prostration (in prayer): (it is) the cause of nearness (to God), for (God has said), ‘And prostrate thyself and draw near (to Me).’
تا که این دیوار عالی گردن است ** مانع این سر فرود آوردن است1210
So long as this wall is high-necked (lofty and proud), it is an obstacle to this bowing of the head (in prayer).
سجده نتوان کرد بر آب حیات ** تا نیابم زین تن خاکی نجات
’Tis impossible to perform the prostration on the Water of Life, until I gain deliverance from this earthly body.
بر سر دیوار هر کاو تشنهتر ** زودتر بر میکند خشت و مدر
The more thirsty any one on the top of the wall is, the more quickly does he tear off the bricks and turfs.
هر که عاشق تر بود بر بانگ آب ** او کلوخ زفت تر کند از حجاب
The more any one is in love with the noise of the water, the bigger clods does he tear away from the barrier.
او ز بانگ آب پر می تا عنق ** نشنود بیگانه جز بانگ بلق
He, at the noise of the water, is filled with wine (ecstasy) up to the neck, (while) the stranger (to love) hears nothing but the sound of the splash.
ای خنک آن را که او ایام پیش ** مغتنم دارد گزارد وام خویش1215
Oh, blest is he that deems his early days an opportunity to be seized, and pays his debt—
اندر آن ایام کش قدرت بود ** صحت و زور دل و قوت بود
In the days when he has the power, (when) he has health and strength of heart and vigour,
و آن جوانی همچو باغ سبز و تر ** میرساند بیدریغی بار و بر
And (when) that season of youth, like a garden green and fresh, is bringing (to ripeness) produce and fruit without any stint;
چشمههای قوت و شهوت روان ** سبز میگردد زمین تن بدان
(When) the fountains of strength and lust (are) flowing, (so that) thereby the soil of the body is made verdant;
خانهی معمور و سقفش بس بلند ** معتدل ارکان و بیتخلیط و بند
(When he is still like) a well-kept house, with its roof very lofty, its sides (walls) symmetrical, without buttressing and clamps—
پیش از آن که ایام پیری در رسد ** گردنت بندد به حبل من مسد1220
Ere the days of eld arrive and bind your neck with a halter of palm-fibres;
خاک شوره گردد و ریزان و سست ** هرگز از شوره نبات خوش نرست
(Ere) the soil becomes nitrous (barren), crumbling, and poor —never did good herbage grow from nitrous soil;
آب زور و آب شهوت منقطع ** او ز خویش و دیگران نامنتفع
(When) the water of strength and the water of lust (is) cut off, and he has no profit from himself or others:
ابروان چون پالدم زیر آمده ** چشم را نم آمده تاری شده
The eyebrows fallen down like a crupper-strap; the eyes grown moist and dim;
از تشنج رو چو پشت سوسمار ** رفته نطق و طعم و دندانها ز کار
The face, from wrinkling, like the back of a lizard; speech and taste and teeth gone out of use;
روز بیگه لاشه لنگ و ره دراز ** کارگه ویران عمل رفته ز ساز1225
The day late, the ass lame, and the way long; the shop ruined and the business in disorder;
بیخهای خوی بد محکم شده ** قوت بر کندن آن کم شده
The roots of bad habit firmly set, and the power to tear them up decreased.
فرمودن والی آن مرد را که این خار بن را که نشاندهای بر سر راه بر کن
How the Governor commanded a certain man, saying, “Root up the thorn bush which you have planted on the road.”
همچو آن شخص درشت خوش سخن ** در میان ره نشاند او خار بن
As (for example) that callous fair-spoken person planted a thorn bush in the middle of the road.
ره گذریانش ملامتگر شدند ** بس بگفتندش بکن این را نکند
The wayfarers reproached him and oftentimes told him to dig it up: he dug it not up.
هر دمی آن خار بن افزون شدی ** پای خلق از زخم آن پر خون شدی
Every moment the thorn bush was growing bigger: the people's feet were streaming with blood from its pricks.