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یک دو پندش داد طوطی بینفاق ** بعد از آن گفتش سلام الفراق 1845
- The parrot gave him one or two counsels devoid of hypocrisy and after that bade him the farewell of parting.
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خواجه گفتش فی أمان الله برو ** مر مرا اکنون نمودی راه نو
- The merchant said to her, “Go, God protect thee! Just now thou hast shown to me a new Way.”
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خواجه با خود گفت کاین پند من است ** راه او گیرم که این ره روشن است
- Said the merchant to himself, “This is the counsel for me; I will take her Way, for this Way is shining with light.
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جان من کمتر ز طوطی کی بود ** جان چنین باید که نیکو پی بود
- How should my soul be meaner than the parrot? The soul ought to follow a good track like this.”
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مضرت تعظیم خلق و انگشت نمای شدن
- The harmfulness of being honoured by the people and of becoming conspicuous.
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تن قفس شکل است تن شد خار جان ** در فریب داخلان و خارجان
- The body is cage-like: the body, amidst the cajoleries of those who come in and go out, became a thorn to the soul.
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اینش گوید من شوم هم راز تو ** و آنش گوید نی منم انباز تو 1850
- This one says to him, “I will be thy confidant,” and that one says, “Nay, I am thy partner.”
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اینش گوید نیست چون تو در وجود ** در جمال و فضل و در احسان و جود
- This one says to him, “There is none in existence like thee for beauty and eminence and for kindness and liberality.”
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آنش گوید هر دو عالم آن تست ** جمله جانهامان طفیل جان تست
- That one says to him, “Both the worlds are thine, all our souls are thy soul's parasites.”
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او چو بیند خلق را سر مست خویش ** از تکبر میرود از دست خویش
- When he sees the people intoxicated with (desire for) him, because of arrogance he loses self-control.
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او نداند که هزاران را چو او ** دیو افکنده ست اندر آب جو
- He does not know that the Devil has cast thousands like him into the water of the river (of destruction).
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لطف و سالوس جهان خوش لقمهای است ** کمترش خور کان پر آتش لقمهای است 1855
- The world's flattery and hypocrisy is a sweet morsel: eat less of it (eat it not), for it is a morsel full of fire.
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آتشش پنهان و ذوقش آشکار ** دود او ظاهر شود پایان کار
- Its fire is hidden and its taste is manifest: its smoke becomes visible in the end.
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تو مگو آن مدح را من کی خورم ** از طمع میگوید او پی میبرم
- Do not say, “How should I swallow that praise? He is speaking from desire (for reward): I am on his track (and see quite well what he is after).”
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مادحت گر هجو گوید بر ملا ** روزها سوزد دلت ز آن سوزها
- If your belauder should satirise you in public, your heart would burn for (many) days on account of those scorches (of vituperation).
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گر چه دانی کاو ز حرمان گفت آن ** کان طمع که داشت از تو شد زیان
- Although you know that he (only) said it in disappointment because the hopes he had of you brought him no gain,
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آن اثر میماندت در اندرون ** در مدیح این حالتت هست آزمون 1860
- (Yet) the effect thereof is remaining within you. The same experience happens to you in the case of praise.
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آن اثر هم روزها باقی بود ** مایهی کبر و خداع جان شود
- The effect of that too lasts for many days and becomes a source of arrogance and deception of the soul,
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لیک ننماید چو شیرین است مدح ** بد نماید ز آن که تلخ افتاد قدح
- But it does not show itself, because praise is sweet; (in the case of blame) the evil shows itself, because blame is bitter.
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همچو مطبوخ است و حب کان را خوری ** تا به دیری شورش و رنج اندری
- It (blame) is like (bitter) decoctions and pills which you swallow and for a long time you are in disturbance and pain,
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ور خوری حلوا بود ذوقش دمی ** این اثر چون آن نمیپاید همی
- Whereas, if you eat halwá (sweetmeat), its taste is momentary: this effect, like the other, is not enduring for ever.
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چون نمیپاید همیپاید نهان ** هر ضدی را تو به ضد او بدان 1865
- Since it does not endure (perceptibly), it endures imperceptibly: recognise every opposite by means of its opposite.
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چون شکر پاید نهان تاثیر او ** بعد حینی دمل آرد نیش جو
- When the effect of sugar endures (remains latent), after a while it produces boils that call for the lancet.
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نفس از بس مدحها فرعون شد ** کن ذلیل النفس هونا لا تسد
- The fleshly soul was made a Pharaoh by (receiving) many praises: be lowly of spirit through meekness, do not domineer.
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تا توانی بنده شو سلطان مباش ** زخم کش چون گوی شو چوگان مباش
- So far as you can, become a slave, do not be a monarch. Suffer blows: become like the ball, do not be the bat.
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ور نه چون لطفت نماند وین جمال ** از تو آید آن حریفان را ملال
- Otherwise, when this elegance and beauty remains with you no more, you will be loathed by those companions.
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آن جماعت کت همیدادند ریو ** چون ببینندت بگویندت که دیو 1870
- The set of people who used to flatter you deceitfully, when they behold you will call you a devil.
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جمله گویندت چو بینندت به در ** مردهای از گور خود بر کرد سر
- When they see you at their doors, they all will cry, “Truly a dead man has risen from the grave.”
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همچو امرد که خدا نامش کنند ** تا بدین سالوس در دامش کنند
- (You will be) like the beardless youth whom they address as “Lord” that by this hypocrisy they may make entrap him.
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چون که در بد نامی آمد ریش او ** دیو را ننگ آید از تفتیش او
- As soon as he has grown a beard in infamy, the Devil is ashamed to search after him.
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دیو سوی آدمی شد بهر شر ** سوی تو ناید که از دیوی بتر
- The Devil approaches Man for the sake of wickedness: he does not approach you because you are worse than the Devil.
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تا تو بودی آدمی دیو از پیات ** میدوید و میچشانید او میات 1875
- So long as you were a man the Devil was running at your heels and bidding you taste (his) wine.
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چون شدی در خوی دیوی استوار ** میگریزد از تو دیو نابکار
- Since you have become confirmed in devilry, the good-for-nothing Devil is fleeing from you!
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آن که اندر دامنت آویخت او ** چون چنین گشتی ز تو بگریخت او
- He who (formerly) clung to your skirt fled from you when you became like this.
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تفسیر ما شاء الله کان
- Explanation of (the Tradition) “Whatsoever God wills cometh to pass.”
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این همه گفتیم لیک اندر بسیچ ** بیعنایات خدا هیچیم هیچ
- We have spoken all these words, but in preparing ourselves (for the journey before us) we are naught, naught without the favours of God.
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بیعنایات حق و خاصان حق ** گر ملک باشد سیاه استش ورق
- Without the favours of God and God's elect ones, angel though he be, his page is black.
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ای خدا ای فضل تو حاجت روا ** با تو یاد هیچ کس نبود روا 1880
- O God, O Thou whose bounty fulfils (every) need, it is not allowable to mention any one beside Thee.
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این قدر ارشاد تو بخشیدهای ** تا بدین بس عیب ما پوشیدهای
- This amount of guidance Thou hast bestowed (upon us); till this (present time) Thou hast covered up many a fault of ours.
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قطرهای دانش که بخشیدی ز پیش ** متصل گردان به دریاهای خویش
- Cause the drop of knowledge which Thou gavest (us) heretofore to become united with Thy seas.
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قطرهای علم است اندر جان من ** وارهانش از هوا وز خاک تن
- In my soul there is a drop of knowledge: deliver it from sensuality and from the body's clay,
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پیش از آن کاین خاکها خسفش کنند ** پیش از آن کاین بادها نشفش کنند
- Before these clays drink it up, before these winds absorb it,
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گر چه چون نشفش کند تو قادری ** کش از ایشان واستانی واخری 1885
- Although, when they absorb it, Thou art able to take it back from them and redeem it.
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قطرهای کاو در هوا شد یا که ریخت ** از خزینهی قدرت تو کی گریخت
- The drop that vanished in the air or was spilled (on the earth)—when did it flee (escape) from the storehouse of Thy omnipotence?
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گر در آید در عدم یا صد عدم ** چون بخوانیش او کند از سر قدم
- If it enter into non-existence or a hundred non-existences, it will make a foot of its head (will return in headlong haste) when Thou callest it.
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صد هزاران ضد ضد را میکشد ** بازشان حکم تو بیرون میکشد
- Hundreds of thousands of opposites are killing their opposites: Thy decree is drawing them forth again (from non-existence).
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از عدمها سوی هستی هر زمان ** هست یا رب کاروان در کاروان
- There is caravan on caravan, O Lord, (speeding) continually from non-existence towards existence.
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خاصه هر شب جمله افکار و عقول ** نیست گردد غرق در بحر نغول 1890
- In particular, every night all thoughts and understandings become naught, plunged in the deep Sea;
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باز وقت صبح آن اللهیان ** بر زنند از بحر سر چون ماهیان
- Again at the time of dawn those Divine ones lift up their heads from the Sea, like fishes.
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در خزان آن صد هزاران شاخ و برگ ** از هزیمت رفته در دریای مرگ
- In autumn the myriads of boughs and leaves go in rout into the sea of Death,
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زاغ پوشیده سیه چون نوحهگر ** در گلستان نوحه کرده بر خضر
- (While) in the garden the crow clothed in black like a mourner makes lament over the (withered) greenery.
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باز فرمان آید از سالار ده ** مر عدم را کانچه خوردی باز ده
- Again from the Lord of the land comes the edict (saying) to Non-existence, “Give back what thou hast devoured!