چون خبر شد ز آفتابش یخ نماند ** نرم گشت و گرم گشت و تیز راند
When it (the ice) becomes conscious of the sun, the ice does not endure: it becomes soft and warm and moves on rapidly.
شد ز دید لب جمله‌ی تن طمع ** خوار و عاشق شد که ذل من طمع
From seeing the kernel (essential principle) the whole body becomes (filled with) desire: it becomes miserable and passionately in love, for “Wretched is he who desires.”
چون نبیند مغز قانع شد به پوست ** بند عز من قنع زندان اوست
When it does not see the kernel, it is content with the skin: (then) the bondage of “Glorious is he who is content” is its prison.
عزت اینجا گبریست و ذل دین ** سنگ تا فانی نشد کی شد نگین 1945
Here glory is infidelity, and wretchedness is (true) religion: until the stone became naughted, when did it become the gem set in a ring?
در مقام سنگی آنگاهی انا ** وقت مسکین گشتن تست وفنا
(To remain) in the state of stoniness and then (to say) “I” (is absurd): ’tis time for thee to become lowly and naughted (dead to self).
کبر زان جوید همیشه جاه و مال ** که ز سرگینست گلحن را کمال
Pride always seeks power and riches because the bath-furnace derives its perfection from dung;
کین دو دایه پوست را افزون کنند ** شحم و لحم و کبر و نخوت آکنند
For these two nurses increase (foster) the skin: they stuff it with fat and flesh and pride and arrogance.
دیده را بر لب لب نفراشتند ** پوست را زان روی لب پنداشتند
They have not raised their eyes to the kernel of the kernel: on that account they have deemed the skin to be the kernel.
پیش‌وا ابلیس بود این راه را ** کو شکار آمد شبیکه‌ی جاه را 1950
Iblís was the leader on this way, for he fell a prey to the net (temptation) of power (eminence).
مال چون مارست و آن جاه اژدها ** سایه‌ی مردان زمرد این دو را
Riches are like a snake, and power is a dragon: the shadow (protection and guidance) of (holy) men is the emerald (which is fatal) to them both.
زان زمرد مار را دیده جهد ** کور گردد مار و ره‌رو وا رهد
At (the sight of) that emerald the snake's eye jumps (out of its head): the snake is blinded and the traveller is delivered (from death).
چون برین ره خار بنهاد آن رئیس ** هر که خست او گفته لعنت بر بلیس
When that Prince (Iblís) had laid thorns on this road, every one that was wounded (by them) cried, “Curse Iblís!”
یعنی این غم بر من از غدر ویست ** غدر را آن مقتدا سابق‌پیست
Meaning to say, “This pain is (fallen) upon me through his treachery”: he (Iblís) who is taken as a model (by the wicked) was the first to tread the path of treason.
بعد ازو خود قرن بر قرن آمدند ** جملگان بر سنت او پا زدند 1955
Truly, generation on generation came (into being) after him, and all set their feet on his way (followed his practice).
هر که بنهد سنت بد ای فتا ** تا در افتد بعد او خلق از عمی
Whosoever institutes an evil practice, O youth, in order that people may blindly fall in after him,
جمع گردد بر وی آن جمله بزه ** کو سری بودست و ایشان دم‌غزه
All their guilt is collected (and piled) on him, for he has been (as) a head (to them), while they are (like) the root of the tail.
لیک آدم چارق و آن پوستین ** پیش می‌آورد که هستم ز طین
But Adam brought forward (and kept in view) the rustic shoon and sheepskin jacket, saying, “I am of clay.”
چون ایاز آن چارقش مورود بود ** لاجرم او عاقبت محمود بود
By him, as by Ayáz, those shoon were (often) visited: consequently he was lauded in the end.
The Absolute Being is a worker in non-existence: what but non-existence is the workshop (working material) of the Maker of existence?
بر نوشته هیچ بنویسد کسی ** یا نهاله کارد اندر مغرسی
Does one write anything on what is (already) written over, or plant a sapling in a place (already) planted?
کاغذی جوید که آن بنوشته نیست ** تخم کارد موضعی که کشته نیست
(No); he seeks a sheet of paper that has not been written on and sows the seed in a place that has not been sown.
تو برادر موضع ناکشته باش ** کاغذ اسپید نابنوشته باش
Be thou, O brother, a place unsown; be a white paper untouched by writing,
تا مشرف گردی از نون والقلم ** تا بکارد در تو تخم آن ذوالکرم
That thou mayst be ennobled by Nún wa ’l-Qalam, and that the Gracious One may sow seed within thee.
خود ازین پالوه نالیسیده گیر ** مطبخی که دیده‌ای نادیده گیر 1965
Assume, indeed, that thou hast never licked (tasted) this pálúda (honeycake); assume that thou hast never seen the kitchen which thou hast seen,
زانک ازین پالوده مستیها بود ** پوستین و چارق از یادت رود
Because from this pálúda intoxications arise, and the sheepskin jacket and the shoon depart from thy memory.
چون در آید نزع و مرگ آهی کنی ** ذکر دلق و چارق آنگاهی کنی
When the death-agony comes, thou wilt utter a (great) cry of lamentation: in that hour thou wilt remember thy ragged cloak and clumsy shoon;
تا نمانی غرق موج زشتیی ** که نباشد از پناهی پشتیی
(But) until thou art drowning in the waves of an evil plight in which there is no help (to be obtained) from any refuge,
یاد ناری از سفینه‌ی راستین ** ننگری رد چارق و در پوستین
Thou wilt never call to mind the right ship (for thy voyage): thou wilt never look at thy shoon and sheepskin jacket.
چونک درمانی به غرقاب فنا ** پس ظلمنا ورد سازی بر ولا 1970
When thou art left helpless in the overwhelming waters of destruction, then thou wilt incessantly make (the words) we have done wrong thy litany;
دیو گوید بنگرید این خام را ** سر برید این مرغ بی‌هنگام را
(But) the Devil will say, “Look ye at this half-baked (fool)! Cut off the head of this untimely bird (this cock that crows too late)!”
دور این خصلت ز فرهنگ ایاز ** که پدید آید نمازش بی‌نماز
Far from the wisdom of Ayáz is this characteristic, (namely), that his prayer should be uttered without (being a real) prayer.
او خروس آسمان بوده ز پیش ** نعره‌های او همه در وقت خویش
He has been the cock of Heaven from of old: all his crowings are (taking place) at their (proper) time.
در معنی این کی ارنا الاشیاء کما هی و معنی این کی لو کشف الغطاء ما از ددت یقینا و قوله در هر که تو از دیده‌ی بد می‌نگری از چنبره‌ی وجود خود می‌نگری پایه‌ی کژ کژ افکند سایه
On the meaning of this (Tradition), “Show unto us the things as they are (in reality)”; and on the meaning of this (saying), “If the covering were lifted, my certainty would not be increased”; and on his (the poet's) verse: “When thou regardest any one with a malign eye, thou art regarding him from the hoop (narrow circle) of thy (self-)existence.” (Hemistich): “The crooked ladder casts a crooked shadow.”
ای خروسان از وی آموزید بانگ ** بانگ بهر حق کند نه بهر دانگ
O cocks, learn crowing from him: he crows for God's sake, not for the sake of pence.
صبح کاذب آید و نفریبدش ** صبح کاذب عالم و نیک و بدش 1975
The false dawn comes and does not deceive him: the false dawn is the World with its good and evil.
اهل دنیا عقل ناقص داشتند ** تا که صبح صادقش پنداشتند
The worldly people had defective understandings, so that they deemed it to be the true dawn.
صبح کاذب کاروانها را زدست ** که به بوی روز بیرون آمدست
The false dawn has waylaid (many) caravans which have set out in hope of the daybreak.
صبح کاذب خلق را رهبر مباد ** کو دهد بس کاروانها را به باد
May the false dawn not be the people's guide! for it gives many caravans to the wind (of destruction).
ای شده تو صبح کاذب را رهین ** صبح صادق را تو کاذب هم مبین
O thou who hast become captive to the false dawn, do not regard the true dawn also as false.
گر نداری از نفاق و بد امان ** از چه داری بر برادر ظن همان 1980
If thou (thyself) hast no protection (art not exempt) from hypocrisy and wickedness, wherefore shouldst thou impute the same (vices) to thy brother?
بدگمان باشد همیشه زشت‌کار ** نامه‌ی خود خواند اندر حق یار
The evil-doer is always thinking ill (of others): he reads his own book as referring to his neighbour.
آن خسان که در کژیها مانده‌اند ** انبیا را ساحر و کژ خوانده‌اند
The wretches who have remained (sunk) in (their own) unrighteous qualities have called the prophets magicians and unrighteous;
وآن امیران خسیس قلب‌ساز ** این گمان بردند بر حجره‌ی ایاز
And those base Amírs, (who were) forgers of falsehood, conceived this evil thought about the chamber of Ayáz,
کو دفینه دارد و گنج اندر آن ** ز آینه‌ی خود منگر اندر دیگران
(Supposing) that he kept there a buried hoard and treasure. Do not look at others in the mirror of thyself!
شاه می‌دانست خود پاکی او ** بهر ایشان کرد او آن جست و جو 1985
The King, indeed, knew his innocence: (only) on their account was he making that investigation,
کای امیر آن حجره را بگشای در ** نیم شب که باشد او زان بی‌خبر
Saying, “O Amír, open the door of the chamber at midnight, when he (Ayáz) will be unaware of it,
تا پدید آید سگالشهای او ** بعد از آن بر ماست مالشهای او
In order that his (secret) thoughts may come to light: afterwards it rests with me to punish him.
مر شما را دادم آن زر و گهر ** من از آن زرها نخواهم جز خبر
I bestow the gold and jewels upon you: of those riches I desire naught but the information (concerning them).”
این همی‌گفت و دل او می‌طپید ** از برای آن ایاز بی ندید
Thus he spoke, while his heart was throbbing on account of the incomparable Ayáz,
که منم کین بر زبانم می‌رود ** این جفاگر بشنود او چون شود 1990
(Thinking), “Is it I who am uttering this (command)? How (grieved) he will be if he hear of this injustice!”
باز می‌گوید به حق دین او ** که ازین افزون بود تمکین او
Again he says (to himself), “By the truth of his religion, (I vow) that his constancy is too great