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;
تا نمانی غرق موج زشتیی ** که نباشد از پناهی پشتیی
(But) until thou art drowning in the waves of an evil plight in which there is no help (to be obtained) from any refuge,
یاد ناری از سفینه‌ی راستین ** ننگری رد چارق و در پوستین
Thou wilt never call to mind the right ship (for thy voyage): thou wilt never look at thy shoon and sheepskin jacket.
چونک درمانی به غرقاب فنا ** پس ظلمنا ورد سازی بر ولا 1970
When thou art left helpless in the overwhelming waters of destruction, then thou wilt incessantly make (the words) we have done wrong thy litany;
دیو گوید بنگرید این خام را ** سر برید این مرغ بی‌هنگام را
(But) the Devil will say, “Look ye at this half-baked (fool)! Cut off the head of this untimely bird (this cock that crows too late)!”
دور این خصلت ز فرهنگ ایاز ** که پدید آید نمازش بی‌نماز
Far from the wisdom of Ayáz is this characteristic, (namely), that his prayer should be uttered without (being a real) prayer.
او خروس آسمان بوده ز پیش ** نعره‌های او همه در وقت خویش
He has been the cock of Heaven from of old: all his crowings are (taking place) at their (proper) time.
در معنی این کی ارنا الاشیاء کما هی و معنی این کی لو کشف الغطاء ما از ددت یقینا و قوله در هر که تو از دیده‌ی بد می‌نگری از چنبره‌ی وجود خود می‌نگری پایه‌ی کژ کژ افکند سایه
On the meaning of this (Tradition), “Show unto us the things as they are (in reality)”; and on the meaning of this (saying), “If the covering were lifted, my certainty would not be increased”; and on his (the poet's) verse: “When thou regardest any one with a malign eye, thou art regarding him from the hoop (narrow circle) of thy (self-)existence.” (Hemistich): “The crooked ladder casts a crooked shadow.”
ای خروسان از وی آموزید بانگ ** بانگ بهر حق کند نه بهر دانگ
O cocks, learn crowing from him: he crows for God's sake, not for the sake of pence.
صبح کاذب آید و نفریبدش ** صبح کاذب عالم و نیک و بدش 1975
The false dawn comes and does not deceive him: the false dawn is the World with its good and evil.
اهل دنیا عقل ناقص داشتند ** تا که صبح صادقش پنداشتند
The worldly people had defective understandings, so that they deemed it to be the true dawn.
صبح کاذب کاروانها را زدست ** که به بوی روز بیرون آمدست
The false dawn has waylaid (many) caravans which have set out in hope of the daybreak.
صبح کاذب خلق را رهبر مباد ** کو دهد بس کاروانها را به باد
May the false dawn not be the people's guide! for it gives many caravans to the wind (of destruction).
ای شده تو صبح کاذب را رهین ** صبح صادق را تو کاذب هم مبین
O thou who hast become captive to the false dawn, do not regard the true dawn also as false.
گر نداری از نفاق و بد امان ** از چه داری بر برادر ظن همان 1980
If thou (thyself) hast no protection (art not exempt) from hypocrisy and wickedness, wherefore shouldst thou impute the same (vices) to thy brother?
بدگمان باشد همیشه زشت‌کار ** نامه‌ی خود خواند اندر حق یار
The evil-doer is always thinking ill (of others): he reads his own book as referring to his neighbour.
آن خسان که در کژیها مانده‌اند ** انبیا را ساحر و کژ خوانده‌اند
The wretches who have remained (sunk) in (their own) unrighteous qualities have called the prophets magicians and unrighteous;
وآن امیران خسیس قلب‌ساز ** این گمان بردند بر حجره‌ی ایاز
And those base Amírs, (who were) forgers of falsehood, conceived this evil thought about the chamber of Ayáz,