در تو نمرودی است آتش در مرو ** رفت خواهی اول ابراهیم شو
In thee is a Nimrod: do not go into the fire. If thou wish to go in, first become Abraham!
چون نه‌‌ای سباح و نه دریاییی ** در میفکن خویش از خود راییی
When thou art neither a swimmer nor a seaman, do not cast thyself (into the sea) from a (feeling of) self-conceit.
او ز آتش ورد احمر آورد ** از زیانها سود بر سر آورد
He (the saint) brings red roses from the fire, from losses he brings gain to the surface.
کاملی گر خاک گیرد زر شود ** ناقص ار زر برد خاکستر شود
If a perfect man (saint) take earth, it becomes gold; if an imperfect one has carried away gold, it becomes ashes.
چون قبول حق بود آن مرد راست ** دست او در کارها دست خداست1610
Since that righteous man is accepted of God, his hand in (all) things is the hand of God.
دست ناقص دست شیطان است و دیو ** ز آن که اندر دام تکلیف است و ریو
The hand of the imperfect man is the hand of Devil and demon, because he is in the trap of imposition and guile.
جهل آید پیش او دانش شود ** جهل شد علمی که در ناقص رود
If ignorance come to him (the perfect man), it becomes knowledge, (but) the knowledge that goes into the disbelieving man becomes ignorance.
هر چه گیرد علتی علت شود ** کفر گیرد کاملی ملت شود
Whatever an ill man takes becomes illness, (but) if a perfect man takes infidelity, it becomes religion.
ای مری کرده پیاده با سوار ** سر نخواهی برد اکنون پای دار
O thou who, being on foot, hast contended with a horseman, thou wilt not save thy head. Now hold thy foot (desist)!
تعظیم ساحران مر موسی را علیه السلام که چه فرمایی اول تو اندازی عصا یا ما
How the magicians paid respect to Moses, on whom be peace, saying, “What dost thou command? Wilt thou cast down thy rod first?”
ساحران در عهد فرعون لعین ** چون مری کردند با موسی به کین1615
The magicians in the time of the accursed Pharaoh, when they contended with Moses in enmity,
لیک موسی را مقدم داشتند ** ساحران او را مکرم داشتند
Yet gave Moses the precedence—the magicians held him in honour—
ز آن که گفتندش که فرمان آن تست ** گر تو می‌‌خواهی عصا بفکن نخست
Because they said to him, “’Tis for thee to command: (if) thou wishest, do thou cast down thy rod first (of all).”
گفت نی اول شما ای ساحران ** افکنید آن مکرها را در میان
“Nay,” said he, “first do ye, O magicians, cast down those tricks (objects of enchantment) into the middle (where all can see them).”
این قدر تعظیم دینشان را خرید ** کز مری آن دست و پاهاشان برید
This amount of respect purchased their (belief in) (the true) religion, so that it (the true belief) cut off the hands and feet of their contention (prevented them from disputing further with Moses).
ساحران چون حق او بشناختند ** دست و پا در جرم آن درباختند1620
When the magicians acknowledged his (Moses') right, they sacrificed their hands and feet (as a penance) for the sin of that (contention).
لقمه و نکته ست کامل را حلال ** تو نه‌‌ای کامل مخور می‌‌باش لال
To the perfect man (every) mouthful (of food) and (every) saying is lawful. Thou art not perfect: do not eat, be mute,
چون تو گوشی او زبان نی جنس تو ** گوشها را حق بفرمود أنصتوا
Inasmuch as thou art an ear and he a tongue, not thy congener: God said to the ears, “Be silent.”
کودک اول چون بزاید شیر نوش ** مدتی خامش بود او جمله گوش
When the sucking babe is born, at first it keeps silence for a while, it is all ear.
مدتی می‌‌بایدش لب دوختن ** از سخن تا او سخن آموختن
For a while it must close its lips (and refrain) from speech, until it learns to speak;
ور نباشد گوش و تی‌‌تی می‌‌کند ** خویشتن را گنگ گیتی می‌‌کند1625
And if it is not (silent like) an ear but makes babbling sounds, it makes itself the dumbest creature in the world.
کر اصلی کش نبود آغاز گوش ** لال باشد کی کند در نطق جوش
He that is deaf by nature, he that had no ear at the beginning, is dumb: how should he burst into speech?
ز آن که اول سمع باید نطق را ** سوی منطق از ره سمع اندر آ
Since, in order to speak, one must first hear, do thou come to speech by the way of hearing.
ادخلوا الأبیات من أبوابها ** و اطلبوا الأغراض فی أسبابها
And enter ye the houses by their doors, and seek ye the ends in their causes.
نطق کان موقوف راه سمع نیست ** جز که نطق خالق بی‌‌طمع نیست
There is no speech independent of the way of hearing except the speech of the Creator who is without want.
مبدع است او تابع استاد نی ** مسند جمله و را اسناد نی1630
He is the Originator, He follows no master; He is the support of all things, He hath no support,
باقیان هم در حرف هم در مقال ** تابع استاد و محتاج مثال
(While) the rest, (engaged) in handicrafts and talk, follow a master and have need of a pattern.
زین سخن گر نیستی بیگانه‌‌ای ** دلق و اشکی گیر در ویرانه‌‌ای
If thou art not alien to (unfit to hear) this discourse, assume the frock of a dervish and (take to shedding) tears in some deserted place,
ز آن که آدم ز آن عتاب از اشک رست ** اشک تر باشد دم توبه پرست
Because Adam by means of tears escaped from that reproof: moist tears are the breath (speech) of the penitent.
بهر گریه آمد آدم بر زمین ** تا بود گریان و نالان و حزین
For weeping's sake Adam came (down) to the earth, that he might be weeping and moaning and sorrowful.
آدم از فردوس و از بالای هفت ** پای ماچان از برای عذر رفت1635
Adam, (cast out) from Paradise and from above the Seven (Heavens), went to the “shoe-row” for the purpose of excusing himself.
گر ز پشت آدمی وز صلب او ** در طلب می‌‌باش هم در طلب او
If thou art from the back of Adam and from his loins, be constant in seeking (forgiveness) amongst his company.
ز آتش دل و آب دیده نقل ساز ** بوستان از ابر و خورشید است باز
Prepare a dessert of heart-fire (burning grief) and eye-water (tears): the garden is made open (blooming) by cloud and sun.
تو چه دانی قدر آب دیده‌‌گان ** عاشق نانی تو چون نادیدگان
What dost thou know of the taste of the water of the eyes? Thou art a lover of bread, like the blind (beggars).
گر تو این انبان ز نان خالی کنی ** پر ز گوهرهای اجلالی کنی
If thou make this wallet empty of bread, thou wilt make it full of glorious jewels.
طفل جان از شیر شیطان باز کن ** بعد از آنش با ملک انباز کن1640
Wean the babe, thy soul, from the Devil's milk, and after that make it consort with the Angel.
تا تو تاریک و ملول و تیره‌‌ای ** دان که با دیو لعین همشیره‌‌ای
Whilst thou art dark and vexed and gloomy, know that thou art sucking from the same breast as the accursed Devil.
لقمه‌‌ای کان نور افزود و کمال ** آن بود آورده از کسب حلال
The mouthful that gave increase of light and perfection is obtained from lawful earnings.
روغنی کاید چراغ ما کشد ** آب خوانش چون چراغی را کشد
The oil that comes and quenches our lamp—when it quenches a lamp, call it water.
علم و حکمت زاید از لقمه‌‌ی حلال ** عشق و رقت آید از لقمه‌‌ی حلال
From the lawful morsel are born knowledge and wisdom; from the lawful morsel come love and tenderness.
چون ز لقمه تو حسد بینی و دام ** جهل و غفلت زاید آن را دان حرام1645
When from a morsel thou seest (arise) envy and guile, (and when) ignorance and heedlessness are born (of it), know that it is unlawful.
هیچ گندم کاری و جو بر دهد ** دیده‌‌ای اسبی که کره‌‌ی خر دهد
Wilt thou sow wheat and will it produce barley? Hast thou seen a mare bring forth an ass's colt?
لقمه تخم است و برش اندیشه‌‌ها ** لقمه بحر و گوهرش اندیشه‌‌ها
The morsel is seed, and thoughts are its fruit; the morsel is the sea, and thoughts are its pearls.
زاید از لقمه‌‌ی حلال اندر دهان ** میل خدمت عزم رفتن آن جهان
From the lawful morsel in the mouth is born the inclination to serve (God) and the resolve to go to yonder world.
باز گفتن بازرگان با طوطی آن چه دید از طوطیان هندوستان
How the merchant related to the parrot what he had witnessed on the part of the parrots of India.
کرد بازرگان تجارت را تمام ** باز آمد سوی منزل دوست کام
The merchant finished his trading and returned home (prosperously) to the joy of his friends.
هر غلامی را بیاورد ارمغان ** هر کنیزک را ببخشید او نشان1650
He brought a present for every male slave, he gave a token to every slave-girl.
گفت طوطی ارمغان بنده کو ** آن چه دیدی و آن چه گفتی باز گو
“Where is my present?” asked the parrot. “Relate what thou hast seen and said.”
گفت نی من خود پشیمانم از آن ** دست خود خایان و انگشتان گزان
“Nay,” said he, “indeed I am repenting of that (which I said), gnawing my hand and biting my fingers (in remorse).
من چرا پیغام خامی از گزاف ** بردم از بی‌‌دانشی و از نشاف
Why, from ignorance and folly, did I idly bear (such) an inconsiderate message?”
گفت ای خواجه پشیمانی ز چیست ** چیست آن کاین خشم و غم را مقتضی است
“O master,” said the parrot, “what is thy repentance for? What is it that causes this anger and grief?”
گفت گفتم آن شکایتهای تو ** با گروهی طوطیان همتای تو1655
“I told thy complaints,” said he, “to a company of parrots resembling thee.