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3
2638-2662

  • چون نباشد طفل را دانش دثار ** گریه و خنده‌ش ندارد اعتبار
  • Since the child is not endued with knowledge, his weeping and laughter have no importance.

  • محتشم چون عاریت را ملک دید ** پس بر آن مال دروغین می‌طپید
  • Inasmuch as the magnate regarded that which is (only) a loan as (his) property, he was quivering (with anxiety) for that false wealth.

  • خواب می‌بیند که او را هست مال ** ترسد از دزدی که برباید جوال 2640
  • He dreams that he has wealth and is afraid of the thief who may carry off his sack (of gold).

  • چون ز خوابش بر جهاند گوش‌کش ** پس ز ترس خویش تسخر آیدش
  • When Death pulls his ear and makes him start up from slumber, then he falls to mocking at his fears.

  • همچنان لرزانی این عالمان ** که بودشان عقل و علم این جهان
  • Even such (is) the trembling of these learned scholars who have the intelligence and knowledge of this world.

  • از پی این عاقلان ذو فنون ** گفت ایزد در نبی لا یعلمون
  • On account of these accomplished (and) intelligent men, God said in the Qur’án, They do not know.

  • هر یکی ترسان ز دزدی کسی ** خویشتن را علم پندارد بسی
  • Each (of them) is afraid of some one's stealing (his time): he fancies that he possesses a great deal of knowledge.

  • گوید او که روزگارم می‌برند ** خود ندارد روزگار سودمند 2645
  • He says, “They are wasting my time,” (but) in truth he has no time that is profitable.

  • گوید از کارم بر آوردند خلق ** غرق بی‌کاریست جانش تابه حلق
  • He says, “The people have taken me away from my work,” (but) his soul is plunged in idleness up to the throat.

  • عور ترسان که منم دامن کشان ** چون رهانم دامن از چنگالشان
  • (Like) the naked man (he) is frightened and says, “I am trailing a (long) skirt: how shall I save my skirt from their clutches?”

  • صد هزاران فضل داند از علوم ** جان خود را می‌نداند آن ظلوم
  • He knows a hundred thousand superfluous matters connected with the (various) sciences, (but) that unjust man does not know his own soul.

  • داند او خاصیت هر جوهری ** در بیان جوهر خود چون خری
  • He knows the special properties of every substance, (but) in elucidating his own substance (essence) he is (as ignorant) as an ass,

  • که همی‌دانم یجوز و لایجوز ** خود ندانی تو یجوزی یا عجوز 2650
  • Saying, “I know (what is) permissible and unpermissible.” Thou knowest not whether thou thyself art permissible or (unpermissible as) an old woman.

  • این روا و آن ناروا دانی ولیک ** تو روا یا ناروایی بین تو نیک
  • Thou knowest this licit (thing) and that illicit (thing), but art thou licit or illicit? Consider well!

  • قیمت هر کاله می‌دانی که چیست ** قیمت خود را ندانی احمقیست
  • Thou knowest what is the value of every article of merchandise; (if) thou knowest not the value of thyself, ’tis folly.

  • سعدها و نحسها دانسته‌ای ** ننگری سعدی تو یا ناشسته‌ای
  • Thou hast become acquainted with the fortunate and inauspicious stars; thou dost not look to see whether thou art fortunate or unwashed (spiritually foul and ill-favoured).

  • جان جمله علمها اینست این ** که بدانی من کیم در یوم دین
  • This, this, is the soul of all the sciences—that thou shouldst know who thou shalt be on the Day of Judgement.

  • آن اصول دین بدانستی ولیک ** بنگر اندر اصل خود گر هست نیک 2655
  • Thou art acquainted with the fundamentals (usúl) of the (Mohammedan) Religion, but look upon thine own fundamental (asl) and see whether it is good.

  • از اصولینت اصول خویش به ** که بدانی اصل خود ای مرد مه
  • Thine own fundamentals are better for thee than the two fundamentals (of the Mohammedan Religion), so that thou mayst know thine own fundamental (essential nature), O great man.

  • صفت خرمی شهر اهل سبا و ناشکری ایشان
  • Description of the luxuriance of the city of the Sabaeans and their ingratitude.

  • اصلشان بد بود آن اهل سبا ** می‌رمیدندی ز اسباب لقا
  • Their fundamental (nature) was bad: those inhabitants of Sabá were recoiling from the means (which lead) to meeting (with God);

  • دادشان چندان ضیاع و باغ و راغ ** از چپ و از راست از بهر فراغ
  • (Yet) He gave them so many estates and orchards and meadowlands, on the left hand and the right, for (their) leisure (pastime and diversion).

  • بس که می‌افتاد از پری ثمار ** تنگ می‌شد معبر ره بر گذار
  • Inasmuch as the fruit was falling (to the ground) from abundance, there was no room for any one to pass on the road,

  • آن نثار میوه ره را می‌گرفت ** از پری میوه ره‌رو در شگفت 2660
  • (For) the scattered largesse of fruit would block the way: the wayfarer (would be) in amazement at the plenty of the fruit.

  • سله بر سر در درختستانشان ** پر شدی ناخواست از میوه‌فشان
  • In their groves, through the dropping of the fruit, a basket on the head would be filled involuntarily.

  • باد آن میوه فشاندی نه کسی ** پر شدی زان میوه دامنها بسی
  • The breeze would scatter the fruit, not (the hand of) any one: by that fruit a multitude of skirts would be filled.