آن زمان که حرص جنبید و هوس ** آن زمان می‌گو کای فریادرس 535
At the time when greed and desire have stirred (in the heart), at that time keep saying, “(Help me), O Thou who comest at the cry for help!”
کان زمان پیش از خرابی بصره است ** بوک بصره وا رهد هم زان شکست
For that time is prior to the devastation of Basra, and it may be that Basra will still be saved from that overthrow.
ابک لی یا باکیی یا ثاکلی ** قبل هدم البصرة و الموصل
O thou that wilt weep for me, O thou that wilt be bereft of me, weep for me before the demolition of Basra and Mawsil (Mosul).
نح علی قبل موتی واغتفر ** لا تنح لی بعد موتی واصطبر
Mourn for me and smear thyself with dust before my death; do not mourn for me after my death, but bear (the loss of me) with patience.
ابک لی قبل ثبوری فی‌النوی ** بعد طوفان النوی خل البکا
Weep for me before my destruction in (the flood of) decease: after the flood of decease leave off weeping.
آن زمان که دیو می‌شد راه‌زن ** آن زمان بایست یاسین خواندن 540
At the time when the Devil was waylaying (you), at that time you ought to have recited (the Súra entitled) Yásín.
پیش از آنک اشکسته گردد کاروان ** آن زمان چوبک بزن ای پاسبان
O watchman, use your rattle before the caravan is ruined (by the robbers).
حکایت پاسبان کی خاموش کرد تا دزدان رخت تاجران بردند به کلی بعد از آن هیهای و پاسبانی می‌کرد
Story of the watchman who kept silence till the robbers had carried off the entire stock of the merchants, but afterwards made an outcry and did the duty of a watchman.
پاسبانی خفت و دزد اسباب برد ** رختها را زیر هر خاکی فشرد
A certain watchman fell asleep. The robbers carried off the goods and secreted the (various) articles under any piece of earth.
روز شد بیدار شد آن کاروان ** دید رفته رخت و سیم و اشتران
(When) it was day, the caravaneers awoke: they saw that stock and money and camels were gone.
پس بدو گفتند ای حارس بگو ** که چه شد این رخت و این اسباب کو
Then they said to him, “O watchman, tell (us) what has happened. Where are this stock and these goods?”
He replied, “The robbers came unexpectedly, and hastily carried off the stock from before me.”
قوم گفتندش که ای چو تل ریگ ** پس چه می‌کردی کیی ای مردریگ
The party (of merchants) said to him, “O man (weak) as a sandhill, what were you doing, then? Who are you, O recreant?”
گفت من یک کس بدم ایشان گروه ** با سلاح و با شجاعت با شکوه
“I was (only one,” said he, “and they were a band, armed and brave and formidable.”
گفت اگر در جنگ کم بودت امید ** نعره‌ای زن کای کریمان برجهید
He (the spokesman of the merchants) said, “If you had no hope (of overcoming them) in battle, (why didn't you) shout, ‘Gentlemen, spring up (from your beds)?’”
گفت آن دم کارد بنمودند و تیغ ** که خمش ورنه کشیمت بی‌دریغ
He replied, “At that moment they produced knives and swords, crying, ‘Silence! or we will kill you ruthlessly.’
آن زمان از ترس بستم من دهان ** این زمان هیهای و فریاد و فغان 550
At that time I shut my mouth in terror; at this time (I can utter) screams and calls for help and cries of distress.
آن زمان بست آن دمم که دم زنم ** این زمان چندانک خواهی هی کنم
At that time my breath was stopped from breathing a word: at this time I will scream as much as you please.”
چونک عمرت برد دیو فاضحه ** بی‌نمک باشد اعوذ و فاتحه
After the Devil who exposes (sinners) to disgrace has carried off your life, it is foolish (to cry) “I take refuge (with God)” and (to recite) the Fátiha;
گرچه باشد بی‌نمک اکنون حنین ** هست غفلت بی‌نمک‌تر زان یقین
(But) though ’tis foolish to moan now, (yet) assuredly heedlessness is (even) more foolish than that (tardy supplication).
هم‌چنین هم بی‌نمک می‌نال نیز ** که ذلیلان را نظر کن ای عزیز
Continue to sob thus, even foolishly, crying, “Regard the base (sinners), O Almighty One!
قادری بی‌گاه باشد یا به گاه ** از تو چیزی فوت کی شد ای اله 555
Whether it be late or early, Thou art omnipotent: when did anything escape Thee, O God?”
شاه لا تاسوا علی ما فاتکم ** کی شود از قدرتش مطلوب گم
The King of (that ye) may not grieve for what hath escaped you —how should the object of (your) desire vanish from (the range of) His power?
حواله کردن مرغ گرفتاری خود را در دام به فعل و مکر و زرق زاهد و جواب زاهد مرغ را
How the bird attributed its being caught in the trap to the artifice and cunning and hypocrisy of the ascetic; and how the ascetic answered the bird.
گفت آن مرغ این سزای او بود ** که فسون زاهدان را بشنود
The bird said, “This is a fit punishment for one who listens to the beguiling talk of ascetics.”
گفت زاهد نه سزای آن نشاف ** کو خورد مال یتیمان از گزاف
“Nay,” said the ascetic; “it is a fit punishment for the greedy wretch who incontinently devours the property of orphans.”
بعد از آن نوحه‌گری آغاز کرد ** که فخ و صیاد لرزان شد ز درد
Afterwards it (the bird) began to lament in such wise that the trap and the fowler trembled at the grief (which it displayed),
کز تناقضهای دل پشتم شکست ** بر سرم جانا بیا می‌مال دست 560
Crying, “My back is broken by the contradictions (conflicting motives) in my heart: come, O Beloved, rub Thy hand on my head.
زیر دست تو سرم را راحتیست ** دست تو در شکربخشی آیتیست
Under Thy hand my head hath a (great) relief (from pain): Thy hand is a miracle in bestowing favour.
سایه‌ی خود از سر من برمدار ** بی‌قرارم بی‌قرارم بی‌قرار
Do not take away Thy shadow (protection) from my head: I am restless, restless, restless.
خوابها بیزار شد از چشم من ** در غمت ای رشک سرو و یاسمن
(All) sorts of sleep have quitted mine eye in my passion for Thee, O Thou who art envied by the cypress and the jasmine.
گر نیم لایق چه باشد گر دمی ** ناسزایی را بپرسی در غمی
Though I am not deserving (of Thy favour), what matter if for a moment Thou ask after an unworthy one (who is) in a (great) anguish?”
مر عدم را خود چه استحقاق بود ** که برو لطفت چنین درها گشود 565
What right (to Thy favour), forsooth, had Not-being, to which Thy grace opened such doors?
خاک گرگین را کرم آسیب کرد ** ده گهر از نور حس در جیب کرد
(Thy) bounty touched (embraced) the mangy earth and put in its bosom ten pearls of the light of sensation—
پنج حس ظاهر و پنج نهان ** که بشر شد نطفه‌ی مرده از آن
Five outward senses and five inward senses—whereby the dead semen was made Man.
توبه بی توفیقت ای نور بلند ** چیست جز بر ریش توبه ریش‌خند
Repentance without Thy blessing, O sublime Light, what is it but to laugh at the beard of repentance?
سبلتان توبه یک یک بر کنی ** توبه سایه‌ست و تو ماه روشنی
Thou dost tear the moustaches of repentance piecemeal: repentance is the shadow and Thou art the shining moon.
ای ز تو ویران دکان و منزلم ** چون ننالم چون بیفشاری دلم 570
O Thou by whom my shop and dwelling is ruined, how shall not I wail when Thou rackest my heart?
چون گریزم زانک بی تو زنده نیست ** بی خداوندیت بود بنده نیست
How shall I flee (from Thee), since without Thee none liveth, and without Thy lordship no slave hath existence?
جان من بستان تو ای جان را اصول ** زانک بی‌تو گشته‌ام از جان ملول
Take my life, O Source of my life, for without Thee I have become weary of my life.
عاشقم من بر فن دیوانگی ** سیرم از فرهنگی و فرزانگی
I am in love with the art of madness, I am surfeited with wisdom and sagacity.
چون بدرد شرم گویم راز فاش ** چند ازین صبر و زحیر و ارتعاش
When (the veil of) shame is rent asunder, I will publicly declare the mystery: how much (more) of this self-restraint and griping pain and tremor?
در حیا پنهان شدم هم‌چون سجاف ** ناگهان بجهم ازین زیر لحاف 575
I have become concealed in shame, like the fringe (sewn on the inside of a garment): I will spring forth of a sudden from beneath this coverlet.
ای رفیقان راهها را بست یار ** آهوی لنگیم و او شیر شکار
O comrades, the Beloved has barred the ways: we are lame deer and He a hunting lion.
جز که تسلیم و رضا کو چاره‌ای ** در کف شیر نری خون‌خواره‌ای
(For one who is) in the clutch of a fierce bloodthirsty lion where is any resource except resignation and acquiescence?
او ندارد خواب و خور چون آفتاب ** روحها را می‌کند بی‌خورد و خواب
He, like the sun, hath neither sleep nor food: He makes the spirits (also) to be without food and sleep,
که بیا من باش یا هم‌خوی من ** تا ببینی در تجلی روی من
Saying, “Come, be Me or one with Me in nature, that thou mayest behold My Face when I unveil Myself.
ور ندیدی چون چنین شیدا شدی ** خاک بودی طالب احیا شدی 580
And if thou hadst not beheld it, how shouldst thou have become so distraught? Thou wert earth, (and now) thou hast become one who seeks to be quickened (with spiritual life).”
گر ز بی‌سویت ندادست او علف ** چشم جانت چون بماندست آن طرف
If He has not given you provender from the (world that is) without spatial relations, how has your spiritual eye remained (fixed) on that region?
گربه بر سوراخ زان شد معتکف ** که از آن سوراخ او شد معتلف
The cat became intent on (watching) the (mouse)-hole because she had (formerly) provisioned herself from that hole.
گربه‌ی دیگر همی‌گردد به بام ** کز شکار مرغ یابید او طعام
Another cat prowls on the roof because she (formerly) obtained food by preying on birds.
آن یکی را قبله شد جولاهگی ** وآن یکی حارس برای جامگی
One man's qibla (object of attention) is the weaver's craft, while another is a guardsman for the sake of the (king's) allowance;