عالمی اندر هنرها خودنما ** هم‌چو عالم بی‌وفا وقت وفا
A learned man who shows self-conceit in (displaying) his talents is faithless as the world at the time for keeping faith.
وقت خودبینی نگنجد در جهان ** در گلو و معده گم گشته چو نان
At the time when he regards himself (with pride) he is not contained in the world: he has become lost in the gullet and belly, like bread.
این همه اوصافشان نیکو شود ** بد نماند چونک نیکوجو شود
(Yet) all these (evil) qualities of theirs may become good: evil does not remain when it turns to seeking good.
گر منی گنده بود هم‌چون منی ** چون به جان پیوست یابد روشنی 125
If egoism is foul-smelling like semen, (yet) when it attains unto the spirit (spirituality) it gains light.
هر جمادی که کند رو در نبات ** از درخت بخت او روید حیات
Every mineral that sets its face towards (aspires to evolve into) the plant (the vegetative state)—life grows from the tree of its fortune.
هر نباتی کان به جان رو آورد ** خضروار از چشمه‌ی حیوان خورد
Every plant that turns its face towards the (animal) spirit drinks, like Khizr, from the Fountain of Life.
باز جان چون رو سوی جانان نهد ** رخت را در عمر بی‌پایان نهد
Once more, when the (animal) spirit sets its face towards the (Divine) Beloved, it lays down its baggage (and passes) into the life without end.
سال سایل از مرغی کی بر سر ربض شهری نشسته باشد سر او فاضل‌ترست و عزیزتر و شریف‌تر و مکرم‌تر یا دم او و جواب دادن واعظ سایل را به قدر فهم او
How an inquirer asked (a preacher) about a bird that was supposed to have settled on the wall of a city—“Is its head more excellent and estimable and noble and honourable or its tail?”—and how the preacher gave him a reply suited to the measure of his understanding.
واعظی را گفت روزی سایلی ** کای تو منبر را سنی‌تر قایلی
One day an inquirer said to a preacher, “O thou who art the pulpit's most eminent expounder,
یک سالستم بگو ای ذو لباب ** اندرین مجلس سالم را جواب 130
I have a question to ask. Answer my question in this assembly-place, O possessor of the marrow (of wisdom).
بر سر بارو یکی مرغی نشست ** از سر و از دم کدامینش بهست
A bird has settled on the city-wall: which is better—its head or its tail?”
گفت اگر رویش به شهر و دم به ده ** روی او از دم او می‌دان که به
He replied, “If its face is to the town and its tail to the country, know that its face is better than its tail;
ور سوی شهرست دم رویش به ده ** خاک آن دم باش و از رویش بجه
But if its tail is towards the town and its face to the country, be the dust on that tail and spring away from its face.”
مرغ با پر می‌پرد تا آشیان ** پر مردم همتست ای مردمان
A bird flies to its nest by means of wings: the wings of Man are aspiration, O people.
عاشقی که آلوده شد در خیر و شر ** خیر و شر منگر تو در همت نگر 135
(In the case of) the lover who is soiled with good and evil, do not regard the good and evil; (only) regard the aspiration.
باز اگر باشد سپید و بی‌نظیر ** چونک صیدش موش باشد شد حقیر
If a falcon be white and beyond compare, (yet) it becomes despicable when it hunts a mouse;
ور بود چغدی و میل او به شاه ** او سر بازست منگر در کلاه
And if there be an owl that has desire for the king, it is (noble as) the falcon's head: do not regard the hood.
آدمی بر قد یک طشت خمیر ** بر فزود از آسمان و از اثیر
Man, no bigger than a kneading-trough (scooped in a log), has surpassed (in glory) the heavens and the aether (the empyrean).
هیچ کرمنا شنید این آسمان ** که شنید این آدمی پر غمان
Did this heaven ever hear (the words) We have honoured which this sorrowful Man heard (from God)?
بر زمین و چرخ عرضه کرد کس ** خوبی و عقل و عبارات و هوس 140
Did any one offer to earth and sky (his) beauty and reason and eloquence and fond affection?
جلوه کردی هیچ تو بر آسمان ** خوبی روی و اصابت در گمان
Didst thou ever display to heaven thy beauty of countenance and thy sureness of judgement in (matters of) opinion?
پیش صورتهای حمام ای ولد ** عرضه کردی هیچ سیم‌اندام خود
Didst thou ever, O son, offer thy silvery limbs to the pictured forms in the bath-house?