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4
1591-1640

  • بر زمین زد خرقه را کای بی‌عیار ** زین دغل ما را بر آوردی ز کار
  • He dashed the rag on the ground, saying, “O worthless man, by this fraud you have put me out of business (deprived me of profit).”
  • نصیحت دنیا اهل دنیا را به زبان حال و بی‌وفایی خود را نمودن به وفا طمع دارندگان ازو
  • The World's mute admonition to worldlings, and how it displays its faithlessness to those who have hope of its keeping faith (with them).
  • گفت بنمودم دغل لیکن ترا ** از نصیحت باز گفتم ماجرا
  • He (the divine) said, “I defrauded (you), but (at the same time) I declared to you the (truth of the) matter by way of admonition.”
  • هم‌چنین دنیا اگر چه خوش شکفت ** بانگ زد هم بی‌وفایی خویش گفت
  • Likewise the World, though it blossomed delightfully (made a fair show), at the same time uttered a (warning) cry and declared its faithlessness.
  • اندرین کون و فساد ای اوستاد ** آن دغل کون و نصیحت آن فساد
  • In this (realm of) existence and corruption, O master, existence is the fraud and that corruption is the admonition.
  • کون می‌گوید بیا من خوش‌پیم ** وآن فسادش گفته رو من لا شی‌ام 1595
  • Existence says, “Come, I am delectable,” and its corruption says, “Go, I am nothing.”
  • ای ز خوبی بهاران لب گزان ** بنگر آن سردی و زردی خزان
  • O thou that bitest thy lip (in admiration) at the beauty of spring, look on the coldness and paleness of autumn.
  • روز دیدی طلعت خورشید خوب ** مرگ او را یاد کن وقت غروب
  • In the daytime thou didst deem the countenance of the sun beauteous: remember its death in the moment of setting.
  • بدر را دیدی برین خوش چار طاق ** حسرتش را هم ببین اندر محاق
  • Thou sawest the full-moon on this lovely firmament: observe also its anguish (caused by the loss of visibility) during the interlunar period.
  • کودکی از حسن شد مولای خلق ** بعد فردا شد خرف رسوای خلق
  • A boy, on account of his beauty, became the lord of the people: after the morrow he became doting and exposed to the scorn of the people.
  • گر تن سیمین‌تنان کردت شکار ** بعد پیری بین تنی چون پنبه‌زار 1600
  • If the body of those in the fresh bloom of youth has made thee a prey, after (it has come to) old age behold a body (bleached) like a cotton plantation.
  • ای بدیده لوتهای چرب خیز ** فضله‌ی آن را ببین در آب‌ریز
  • O thou who hast seen rich viands, arise and see the residue thereof in the latrine.
  • مر خبث را گو که آن خوبیت کو ** بر طبق آن ذوق و آن نغزی و بو
  • Say to the filth, “Where is that beauty of thine—the savour and goodliness and (sweet) scent (which thou hadst) in the dish?”
  • گوید او آن دانه بد من دام آن ** چون شدی تو صید شد دانه نهان
  • It replies, “That (beauty) was the bait: I was its trap: since thou hast fallen a prey (to it), the bait has become hidden.”
  • بس انامل رشک استادان شده ** در صناعت عاقبت لرزان شده
  • Many fingers that in handicraft (skill and dexterity) were the envy of master craftsmen have at last become trembling.
  • نرگس چشم خمار هم‌چو جان ** آخر اعمش بین و آب از وی چکان 1605
  • The soul-like intoxicating narcissus-eye (of the beloved)—see it dimmed at last and water trickling from it.
  • حیدری کاندر صف شیران رود ** آخر او مغلوب موشی می‌شود
  • The lion (hero) who advances into the ranks of lions (valiant foes)—at last he is conquered by a mouse.
  • طبع تیز دوربین محترف ** چون خر پیرش ببین آخر خرف
  • The acute, far-seeing, artful genius—behold it at last imbecile as an old ass.
  • زلف جعد مشکبار عقل‌بر ** آخرا چون دم زشت خنگ خر
  • The curly lock that sheds (a fragrance of) musk and takes away the reason—at last it is like the ugly white tail of a donkey.
  • خوش ببین کونش ز اول باگشاد ** وآخر آن رسواییش بین و فساد
  • Observe its (the World's) existence, (how) at first (it is) pleasing and joyous; and observe its shamefulness and corruption in the end;
  • زانک او بنمود پیدا دام را ** پیش تو بر کند سبلت خام را 1610
  • For it showed the snare plainly: it plucked out the fool's moustache in thy presence.
  • پس مگو دنیا به تزویرم فریفت ** ورنه عقل من ز دامش می‌گریخت
  • Do not say, then, “The World deceived me by its imposture; otherwise, my reason would have fled from its snare.”
  • طوق زرین و حمایل بین هله ** غل و زنجیری شدست و سلسله
  • Come now, see (how) the golden collar and shoulder-belt have become a shackle and gyve and chain.
  • همچنین هر جزو عالم می‌شمر ** اول و آخر در آرش در نظر
  • Reckon every particle of the World (to be) like this: bring its beginning and its end into consideration.
  • هر که آخربین‌تر او مسعودتر ** هر که آخربین‌تر او مطرودتر
  • The more any one regards the end (ákhir) the more blessed he is; the more any one regards the stable (ákhur) the more banned he is.
  • روی هر یک چون مه فاخر ببین ** چونک اول دیده شد آخر ببین 1615
  • Regard every one's face as the glorious moon: when the beginning has been seen, see the end (also),
  • تا نباشی هم‌چو ابلیس اعوری ** نیم بیند نیم نی چون ابتری
  • Lest thou become a man blind of one eye, like Iblís: he, like a person docked (deprived of perfect sight), sees (the one) half and not (the other) half.
  • دید طین آدم و دینش ندید ** این جهان دید آن جهان‌بینش ندید
  • He saw the clay (tín) of Adam but did not see his obedience to God (dín): he saw in him this world but did not see that (spirit) which beholds yonder world.
  • فضل مردان بر زنان ای بو شجاع ** نیست بهر قوت و کسب و ضیاع
  • The superiority of men to women, O valorous one, is not on account of strength and money-making and (the possession of) landed estates;
  • ورنه شیر و پیل را بر آدمی ** فضل بودی بهر قوت ای عمی
  • Otherwise the lion and elephant because of (their) strength would be superior to the human being, O blind one.
  • فضل مردان بر زن ای حالی‌پرست ** زان بود که مرد پایان بین‌ترست 1620
  • The superiority of men to women, O time-server, is because man is more regardful of the end.
  • مرد کاندر عاقبت‌بینی خمست ** او ز اهل عاقبت چون زن کمست
  • The man who is crooked in respect of seeing the end, he, like a woman, is inferior to those acquainted with the end.
  • از جهان دو بانگ می‌آید به ضد ** تا کدامین را تو باشی مستعد
  • From the World are coming two cries in opposition (to each other): (bethink thyself) for which (of them) thou art adapted.
  • آن یکی بانگش نشور اتقیا ** وان یکی بانگش فریب اشقیا
  • Its one cry is the (means of) quickening the devout with (spiritual) life; and its other cry is the (means of) cajoling the graceless.
  • من شکوفه‌ی خارم ای خوش گرمدار ** گل بریزد من بمانم شاخ خار
  • (The World says), “I am the thorn-blossom, O sweet cherisher (of love for me): the flower will drop and I shall remain a (mere) thorn-bough.”
  • بانگ اشکوفه‌ش که اینک گل‌فروش ** بانگ خار او که سوی ما مکوش 1625
  • The cry of its (the World's) blossom is, “Here is the flower-seller!” The cry of its thorn is, “Do not strive (to advance) towards me.”
  • این پذیرفتی بماندی زان دگر ** که محب از ضد محبوبست کر
  • (If) thou hast accepted (responded to) this (alluring cry), thou art left (unmoved) by the other, for a lover is deaf to the contrary of the object loved (by him).
  • آن یکی بانگ این که اینک حاضرم ** بانگ دیگر بنگر اندر آخرم
  • The one cry is this, “Here am I, ready”; the other cry is, “Look upon my latter end.
  • حاضری‌ام هست چون مکر و کمین ** نقش آخر ز آینه‌ی اول ببین
  • My readiness is like guile and ambush: behold the image of the end in the mirror of the beginning.”
  • چون یکی زین دو جوال اندر شدی ** آن دگر را ضد و نا درخور شدی
  • When thou hast gone into one of these two sacks, thou hast become contrary and unsuitable to the other.
  • ای خنک آنکو ز اول آن شنید ** کش عقول و مسمع مردان شنید 1630
  • Oh, happy is he who, from the first, heard that which the intelligences and the (spiritual) ears of (holy) men have heard.
  • خانه خالی یافت و جا را او گرفت ** غیر آنش کژ نماید یا شگفت
  • (If) it (the World) has found the house (the heart) empty and taken abode (there), all else appears to him (the owner of the house) perverted or wonderful (extraordinary).
  • کوزه‌ی نو کو به خود بولی کشید ** آن خبث را آب نتواند برید
  • (So with) the new pot that has drawn to itself some urine: water cannot detach that filth (from it).
  • در جهان هر چیز چیزی می‌کشد ** کفر کافر را و مرشد را رشد
  • Everything in the world draws something (to itself): infidelity (draws) the infidel and righteousness him who is guided aright.
  • کهربا هم هست و مقناطیس هست ** تا تو آهن یا کهی آیی بشست
  • There is both the amber and the magnet (lodestone): whether thou art iron or straw thou wilt come to the hook (thou wilt be attracted).
  • برد مقناطیست ار تو آهنی ** ور کهی بر کهربا بر می‌تنی 1635
  • The magnet carries thee off if thou art iron; and if thou art straw, thou wilt be in contact with the amber.
  • آن یکی چون نیست با اخیار یار ** لاجرم شد پهلوی فجار جار
  • When any one is not associated with the good, he inevitably becomes a neighbour to the wicked.
  • هست موسی پیش قبطی بس ذمیم ** هست هامان پیش سبطی بس رجیم
  • Moses is very despicable in the eyes of the Egyptian; Hámán is exceedingly accursed in the eyes of the Israelite.
  • جان هامان جاذب قبطی شده ** جان موسی طالب سبطی شده
  • The spirit of Hámán has drawn the Egyptian (to itself); the spirit of Moses has sought the Israelite.
  • معده‌ی خر که کشد در اجتذاب ** معده‌ی آدم جذوب گندم آب
  • The belly of the ass draws straw (to itself) at the (moment of) indrawing (deglutition); the belly of Adam (Man) is an attractor of wheat-broth.
  • گر تو نشناسی کسی را از ظلام ** بنگر او را کوش سازیدست امام 1640
  • If, on account of the darkness (of ignorance), thou dost not recognise a person (so as to discern his real nature), look at him whom he has made his imam (leader);
  • بیان آنک عارف را غذاییست از نور حق کی ابیت عند ربی یطعمنی و یسقینی و قوله الجوع طعام الله یحیی به ابدان الصدیقین ای فی الجوع یصل طعام‌الله
  • Explaining that the gnostic hath a nutriment (consisting) of the Light of God, for (the Prophet said), "I pass the night with my Lord: He giveth me meat and drink"; and "Hunger is God's food whereby He revives the bodies of the siddíqs," that is, "in hunger God's food reaches (them)."