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4
1630-1654

  • 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)."

  • زانک هر کره پی مادر رود ** تا بدان جنسیتش پیدا شود
  • For every foal goes after its dam, so that thereby (the fact of) its being a congener becomes apparent.

  • آدمی را شیر از سینه رسد ** شیر خر از نیم زیرینه رسد
  • The human creature's milk comes from the breast (the upper half); the milk of the ass comes from the under-half.

  • عدل قسامست و قسمت کردنیست ** این عجب که جبر نی و ظلم نیست
  • ’Tis the Justice of the Dispenser, ’tis an act of (just) dispensation: the wonder is this, that (in the Divine dispensation) there is neither compulsion nor injustice.

  • جبر بودی کی پشیمانی بدی ** ظلم بودی کی نگهبانی بدی
  • Were there compulsion, how would there be repentance? Were there injustice, how would there be protection?

  • روز آخر شد سبق فردا بود ** راز ما را روز کی گنجا بود 1645
  • The day is ended: the lesson will be to-morrow: how should the day (of this life) contain our mystery?

  • ای بکرده اعتماد واثقی ** بر دم و بر چاپلوس فاسقی
  • O thou who hast put firm confidence in the breath (vain words) and flattery of a scoundrel,

  • قبه‌ای بر ساختستی از حباب ** آخر آن خیمه‌ست بس واهی‌طناب
  • Thou hast raised up a tent of bubbles: in the end (thou wilt find that) that tent has exceedingly weak ropes.

  • زرق چون برقست و اندر نور آن ** راه نتوانند دیدن ره‌روان
  • Hypocrisy is like lightning, and in its gleam the travellers cannot see the way.

  • این جهان و اهل او بی‌حاصل‌اند ** هر دو اندر بی‌وفایی یکدل‌اند
  • This world and its people are good-for-nothing: both are unanimous in respect of (their) faithlessness.

  • زاده‌ی دنیا چو دنیا بی‌وفاست ** گرچه رو آرد به تو آن رو قفاست 1650
  • The son of the world (the worldling) is faithless like the world: though he turn the face towards thee, that face is (really) the nape (back).

  • اهل آن عالم چو آن عالم ز بر ** تا ابد در عهد و پیمان مستمر
  • The people of that (other) world, like that world, on account of (their) probity continue for ever in (observance of their) covenant and promise.

  • خود دو پیغمبر به هم کی ضد شدند ** معجزات از همدگر کی بستدند
  • When, in sooth, did two prophets oppose each other? When did they wrest (their) evidential miracles (spiritual powers and privileges) from one another?

  • کی شود پژمرده میوه‌ی آن جهان ** شادی عقلی نگردد اندهان
  • How should the fruit of that world become stale? Intellectual joy does not turn into sorrows.

  • نفس بی‌عهدست زان رو کشتنیست ** او دنی و قبله‌گاه او دنیست
  • The fleshly soul is unplighted (bound by no covenant); for that reason it ought to be killed: it is base, and base is the spot to which its desires are directed.