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5
1943-1967

  • 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.

  • هست مطلق کارساز نیستیست  ** کارگاه هست‌کن جز نیست چیست  1960
  • 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;