ای هوا را طب خود پنداشته ** بر ضعیفان صفع را بگماشته 1340
O you who fancy that (indulgence of) desire is your (right) medicine and inflict slaps on the weak,
بر تو خندید آنک گفتت این دواست ** اوست که آدم را به گندم رهنماست
He who told you that this is the cure (for your disease) mocked at you: ’tis he that guided Adam to the wheat,
که خورید این دانه او دو مستعین ** بهر دارو تا تکونا خالدین
Saying, “O ye twain who implore help, eat this grain as a remedy that ye may abide (in Paradise) for ever.”
اوش لغزانید و او را زد قفا ** آن قفا وا گشت و گشت این را جزا
He caused him (Adam) to stumble and gave him a slap on the nape: that slap recoiled and became a (penal) retribution for him (the Devil).
اوش لغزانید سخت اندر زلق ** لیک پشت و دستگیرش بود حق
He caused him (Adam) to stumble terribly in backsliding, but God was his (Adam's) support and helper.
کوه بود آدم اگر پر مار شد ** کان تریاقست و بی‌اضرار شد 1345
Adam was (like) a mountain: (even) if he was filled with serpents (of sin), he is a mine of the antidote (to snake-poison) and was unhurt.
تو که تریاقی نداری ذره‌ای ** از خلاص خود چرایی غره‌ای
You, who do not possess an atom of the antidote, why are you deluded by your (hope of) deliverance?
آن توکل کو خلیلانه ترا ** وآن کرامت چون کلیمت از کجا
Where, in your case, is trust in God like (the trust of) Khalíl (Abraham), and whence will you get the (Divine) grace like (that bestowed upon) Kalím (Moses),
تا نبرد تیغت اسمعیل را ** تا کنی شه‌راه قعر نیل را
So that your knife should not cut (the throat of) Ismá‘íl (Ishmael) and that you should make the depths of the Nile a (dry) highway?
گر سعیدی از مناره اوفتید ** بادش اندر جامه افتاد و رهید
If a blessed one fell from the minaret (and) was saved by the wind filling his raiment,
چون یقینت نیست آن بخت ای حسن ** تو چرا بر باد دادی خویشتن 1350
Why have you, O good man, committed yourself to the wind when you are not sure of that (same) fortune?
زین مناره صد هزاران هم‌چو عاد ** در فتادند و سر و سر باد داد
From this minaret hundreds of thousands (of peoples) like ‘Ád fell down and gave to the wind (lost) their lives and souls.
سرنگون افتادگان را زین منار ** می‌نگر تو صد هزار اندر هزار
Behold those who have fallen headlong from this minaret, hundreds of thousands on thousands!
تو رسن‌بازی نمیدانی یقین ** شکر پاها گوی و می‌رو بر زمین
(If) you have no sure skill in rope-dancing, give thanks for your feet and walk on the ground.
پر مساز از کاغذ و از که مپر ** که در آن سودا بسی رفتست سر
Don't make wings of paper and fly from the (top of a) mountain, for many a head has gone (to destruction) in this craze.
گرچه آن صوفی پر آتش شد ز خشم ** لیک او بر عاقبت انداخت چشم 1355
Although the Súfí was afire with anger, yet he cast his eye on the consequence.
اول صف بر کسی ماندم به کام ** کو نگیرد دانه بیند بند دام
The highest success belongs permanently to him who does not take the bait and sees (the danger of) imprisonment in the trap.
حبذا دو چشم پایان بین راد ** که نگه دارند تن را از فساد
How excellent are two noble end-discerning eyes that preserve the body from corruption!
آن ز پایان‌دید احمد بود کو ** دید دوزخ را همین‌جا مو به مو
That (foresight) was (derived) from the vision of the end that was seen by Ahmad (Mohammed), who even here (in the present life) saw Hell, hair by hair,
دید عرش و کرسی و جنات را ** تا درید او پرده‌ی غفلات را
And saw the Throne (of God) and the Footstool and the Gardens (of Paradise), so that he rent the veil of (our) forgetfulnesses.
گر همی‌خواهی سلامت از ضرر ** چشم ز اول بند و پایان را نگر 1360
If you desire to be safe from harm, close your eye to the beginning and contemplate the end,
تا عدمها ار ببینی جمله هست ** هستها را بنگری محسوس پست
That you may regard all (apparent) nonentities as (really) existent and look upon (all) entities, (so far as they are) perceived by the senses, as of low degree.
این ببین باری که هر کش عقل هست ** روز و شب در جست و جوی نیستست
At least consider this, that every one who possesses reason is daily and nightly in quest of the (relatively) non-existent.
در گدایی طالب جودی که نیست ** بر دکانها طالب سودی که نیست
In begging, he seeks a munificence that is not in being; in the shops he seeks a profit that is not in being.
در مزارع طالب دخلی که نیست ** در مغارس طالب نخلی که نیست
In the cornfields he seeks an income (crop) that is not in being; in the plantations he seeks a date-palm that is not in being.