اشک می‌بار و همی‌سوز از طلب ** هم‌چو شمع سر بریده جمله شب
Let thy tears fall like rain, and burn (be ardent) in search (aspiration) all night long, like the candle beheaded (by the flame).
لب فرو بند از طعام و از شراب ** سوی خوان آسمانی کن شتاب 1730
Close thy lips against food and drink: hasten towards the Heavenly table.
دم به دم بر آسمان می‌دار امید ** در هوای آسمان رقصان چو بید
Continually keep thy hope (fixed) on Heaven, dancing (quivering) like the willow in desire for Heaven.
دم به دم از آسمان می‌آیدت ** آب و آتش رزق می‌افزایدت
Continually from Heaven (spiritual) water and fire will be coming to thee and increasing thy provision.
گر ترا آنجا برد نبود عجب ** منگر اندر عجز و بنگر در طلب
If it (thy aspiration) bear thee thither, ’tis no wonder: do not regard thy weakness, regard thy search (aspiration);
کین طلب در تو گروگان خداست ** زانک هر طالب به مطلوبی سزاست
For this search is God's pledge (deposited) within thee, because every seeker deserves something sought (by him).
جهد کن تا این طلب افزون شود ** تا دلت زین چاه تن بیرون شود 1735
Strive that this search may increase, so that thy heart (spirit) may escape from this bodily dungeon.
خلق گوید مرد مسکین آن فلان ** تو بگویی زنده‌ام ای غافلان
People will say, “Poor so-and-so is dead,” (but) thou wilt say, “I am living, O ye heedless ones!
گر تن من هم‌چو تن‌ها خفته است ** هشت جنت در دلم بشکفته است
Though my body, like (other) bodies, is laid to rest, the Eight Paradises have blossomed in my heart.”
جان چو خفته در گل و نسرین بود ** چه غمست ار تن در آن سرگین بود
When the spirit is lying at rest amidst roses and eglantines, what does it matter if the body is (buried) in that dung?
جان خفته چه خبر دارد ز تن ** کو به گلشن خفت یا در گولخن
What should the spirit (thus) laid asleep know of the body, (or care) whether it (the body) is in a rose-garden or an ashpit?
می‌زند جان در جهان آبگون ** نعره یا لیت قومی یعلمون 1740
(For) in the bright (celestial) world the spirit is crying, “Oh, would that my people knew!”
گر نخواهد زیست جان بی این بدن ** پس فلک ایوان کی خواهد بدن
If the spirit shall not live without this body, then for whom shall Heaven be the palace (of everlasting abode)?
گر نخواهد بی بدن جان تو زیست ** فی السماء رزقکم روزی کیست
If thy spirit shall not live without the body, for whom is the blessing (promised in the words) in Heaven is your provision?
در بیان وخامت چرب و شیرین دنیا و مانع شدن او از طعام الله چنانک فرمود الجوع طعام الله یحیی به ابدان الصدیقین ای فی الجوع طعام الله و قوله ابیت عند ربی یطعمنی و یسقینی و قوله یرزقون فرحین
Explaining the banefulness of the fat and sweet things of the World and how they hinder one from (receiving) the Food of God, as he (the Prophet) hath said—“Hunger is the Food of God with which He revives the bodies of the true (witnesses to Him),” i.e. in hunger the Food of God is (forthcoming); and he hath said, “I pass the night with my Lord and He gives me food and drink”; and God hath said, “being provided for, rejoicing.”
وا رهی زین روزی ریزه‌ی کثیف ** در فتی در لوت و در قوت شریف
(If) you are delivered from this provision of gross scraps, you will fall to (eating) dainty viands and noble food.
گر هزاران رطل لوتش می‌خوری ** می‌روی پاک و سبک هم‌چون پری
(Even) if you are eating a hundred pounds' weight of His viands, you will depart pure and light as a peri;
که نه حبس باد و قولنجت کند ** چارمیخ معده آهنجت کند 1745
For they will not make you a prisoner of (incapacitated by) wind and dysentery and crucify you with gripes.
گر خوری کم گرسنه مانی چو زاغ ** ور خوری پر گیرد آروغت دماغ
(In the case of material food) if you eat (too) little, you will remain hungry like the crow; and if you eat your fill, you will suffer from eructation.
کم خوری خوی بد و خشکی و دق ** پر خوری شد تخمه را تن مستحق
If you eat (too) little, (the result will be) ill-temper and anaemia and consumption; if you eat your fill, your body will incur (the penalty of) indigestion.
از طعام الله و قوت خوش‌گوار ** بر چنان دریا چو کشتی شو سوار
Through (partaking of) the Food of God and the easily digested (delicious) nutriment, ride like a ship on such a (spiritual) ocean.
باش در روزه شکیبا و مصر ** دم به دم قوت خدا را منتظر
Be patient and persistent in fasting: (be) always expecting the Food of God;
که آن خدای خوب‌کار بردبار ** هدیه‌ها را می‌دهد در انتظار 1750
For God, who acts with goodness and is long-suffering, bestows (His) gifts (on them that are) in expectation.
انتظار نان ندارد مرد سیر ** که سبک آید وظیفه یا که دیر
The full-fed man does not wait expectantly for bread, (wondering) whether his allowance will come soon or late;
بی‌نوا هر دم همی گوید که کو ** در مجاعت منتظر در جست و جو
(But) the foodless man is always asking, “Where (is it)?” and expecting it hungrily and seeking and searching (for it).
چون نباشی منتظر ناید به تو ** آن نواله‌ی دولت هفتاد تو
Unless you are expectant, that bounty of manifold felicity will not come to you.
ای پدر الانتظار الانتظار ** از برای خوان بالا مردوار
(Practise) expectation, O father, expectation, like a (true) man, for the sake of the dishes from above.
هر گرسنه عاقبت قوتی بیافت ** آفتاب دولتی بر وی بتافت 1755
Every hungry man obtained some food at last: the sun of (spiritual) fortune shone upon him.
ضیف با همت چو ز آشی کم خورد ** صاحب خوان آش بهتر آورد
When a magnanimous guest will not eat some (inferior) food, the host brings better food,
جز که صاحب خوان درویشی لیم ** ظن بد کم بر به رزاق کریم
Unless he be a poor host and a mean one. Do not think (so) ill of the generous Provider!
سر برآور هم‌چو کوهی ای سند ** تا نخستین نور خور بر تو زند
Lift up your head like a mountain, O man of authority, in order that the first rays of the Sun may strike upon you;
که آن سر کوه بلند مستقر ** هست خورشید سحر را منتظر
For the lofty firm-based mountain-peak is expecting the sun of dawn.
جواب آن مغفل کی گفته است کی خوش بودی این جهان اگر مرگ نبودی وخوش بودی ملک دنیا اگر زوالش نبودی و علی هذه الوتیرة من الفشارات
Reply to the simpleton who has said that this world would be delightful if there were no death and that the possessions of the present life would be delightful if they were not fleeting, and (has uttered) other absurdities in the same style.
آن یکی می‌گفت خوش بودی جهان ** گر نبودی پای مرگ اندر میان 1760
A certain man was saying, “The world would be delightful, were it not for the intervention of death.”
آن دگر گفت ار نبودی مرگ هیچ ** که نیرزیدی جهان پیچ‌پیچ
The other said, “If there were no death, the tangled world would not be worth a straw.
خرمنی بودی به دشت افراشته ** مهمل و ناکوفته بگذاشته
It would be (like) a stack heaped up in the field and neglected and left unthreshed.
مرگ را تو زندگی پنداشتی ** تخم را در شوره خاکی کاشتی
You have supposed (what is really) death to be life: you have sown your seed in a barren soil.
عقل کاذب هست خود معکوس‌بین ** زندگی را مرگ بیند ای غبین
The false (discursive) reason, indeed, sees the reverse (of the truth): it sees life as death, O man of weak judgement.”
ای خدا بنمای تو هر چیز را ** آنچنان که هست در خدعه‌سرا 1765
Do Thou, O God, show (unto us) everything as it really is in this house of illusion.
هیچ مرده نیست پر حسرت ز مرگ ** حسرتش آنست کش کم بود برگ
None that has died is filled with grief on account of death; his grief is caused by having too little provision (for the life hereafter);
ورنه از چاهی به صحرا اوفتاد ** در میان دولت و عیش و گشاد
Otherwise (he would not grieve, for) he has come from a dungeon into the open country amidst fortune and pleasure and delight;
زین مقام ماتم و ننگین مناخ ** نقل افتادش به صحرای فراخ
From this place of mourning and (this) narrow vale (of tribulation) he has been transported to the spacious plain.
مقعد صدقی نه ایوان دروغ ** باده‌ی خاصی نه مستیی ز دوغ
(’Tis) a seat of truth, not a palace of falsehood; a choice wine, not an intoxication with buttermilk.
مقعد صدق و جلیسش حق شده ** رسته زین آب و گل آتشکده 1770
(’Tis) the seat of truth, and (there) God is beside him: he is delivered from this water and earth of the fire-temple.
ور نکردی زندگانی منیر ** یک دو دم ماندست مردانه بمیر
And if you have not (yet) led the illuminative life, one or two moments (still) remain: die (to self) like a man!
فیما یرجی من رحمة الله تعالی معطی النعم قبل استحقاقها و هو الذی ینزل الغیث من بعد ما قنطوا و رب بعد یورث قربا و رب معصیة میمونة و رب سعادة تاتی من حیث یرجی النقم لیعلم ان الله یبدل سیاتهم حسنات
Concerning what may be hoped for from the mercy of God most High, who bestows His favours before they have been deserved— and He it is who sends down the rain after they have despaired. And many an estrangement produces intimacy (as its result), and there is many a blessed sin, and many a happiness that comes in a case where penalties are expected, in order that it may be known that God changes their evil deeds to good.
در حدیث آمد که روز رستخیز ** امر آید هر یکی تن را که خیز
In the Traditions (of the Prophet) it is related that on the Day of Resurrection every single body will be commanded to arise.
نفخ صور امرست از یزدان پاک ** که بر آرید ای ذرایر سر ز خاک
The blast of the trumpet is the command from the Holy God, namely, “O children (of Adam), lift up your heads from the grave.”
باز آید جان هر یک در بدن ** هم‌چو وقت صبح هوش آید به تن
(Then) every one's soul will return to its body, just as consciousness returns to the (awakened) body at dawn.
جان تن خود را شناسد وقت روز ** در خراب خود در آید چون کنوز 1775
At daybreak the soul recognises its own body and re-enters its own ruin, like treasures (hidden in waste places).
جسم خود بشناسد و در وی رود ** جان زرگر سوی درزی کی رود
It recognises its own body and goes into it: how should the soul of the goldsmith go to the tailor?
جان عالم سوی عالم می‌دود ** روح ظالم سوی ظالم می‌دود
The soul of the scholar runs to the scholar, the spirit of the tyrant runs to the tyrant;
که شناسا کردشان علم اله ** چونک بره و میش وقت صبحگاه
For the Divine Knowledge has made them (the souls) cognisant (of their bodies), as (happens with) the lamb and the ewe, at the hour of dawn.