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5
1758-1782

  • 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.

  • پای کفش خود شناسد در ظلم  ** چون نداند جان تن خود ای صنم 
  • The foot knows its own shoe in the dark: how should not the soul know its own body, O worshipful one?

  • صبح حشر کوچکست ای مستجیر  ** حشر اکبر را قیاس از وی بگیر  1780
  • Dawn is the little resurrection: O seeker of refuge (with God), judge from it what the greater resurrection will be like.

  • آنچنان که جان بپرد سوی طین  ** نامه پرد تا یسار و تا یمین 
  • Even as the soul flies towards the clay (of its body), the scroll (of every one's good and evil actions) will fly into the left hand or the right.

  • در کفش بنهند نامه‌ی بخل و جود  ** فسق و تقوی آنچ دی خو کرده بود 
  • Into his hand will be put the scroll (register) of avarice and liberality, impiety and piety, and all the (good or evil) dispositions that he had formed yesterday.