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).

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.

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.

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).”

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).

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,

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.

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,

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.

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,

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.

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.

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.

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.

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.

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.

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.

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.”

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.

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.

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.

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.

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!

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.

تفسیر ما شاء الله کان‌‌

Explanation of (the Tradition) “Whatsoever God wills cometh to pass.”

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.

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.

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.

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.

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.

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,

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,

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.

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?

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.

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).

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.

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;

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.

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,

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.

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!

آن چه خوردی واده ای مرگ سیاه ** از نبات و دارو و برگ و گیاه‌‌ 1895

Give up, O black Death, what thou hast devoured of plants and healing herbs and leaves and grass!”

ای برادر عقل یک دم با خود آر ** دم به دم در تو خزان است و بهار

O brother, collect thy wits for an instant (and think): from moment to moment (incessantly) there is autumn and spring within thee.

باغ دل را سبز و تر و تازه بین ** پر ز غنچه‌‌ی ورد و سرو و یاسمین‌‌

Behold the garden of the heart, green and moist and fresh, full f buds and roses and ctpresses and jasmines;

ز انبهی برگ پنهان گشته شاخ ** ز انبهی گل نهان صحرا و کاخ‌‌

Boughs hidden by the multitude of leaves, vast plain and high palace hidden by the multitude of flowers.

این سخنهایی که از عقل کل است ** بوی آن گلزار و سرو و سنبل است‌‌

These words, which are from Universal Reason, are the scent of those flowers and cypresses and hyacinths.

بوی گل دیدی که آن جا گل نبود ** جوش مل دیدی که آن جا مل نبود 1900

Didst thou (ever) smell the scent of a rose where no rose was? Didst thou (ever) see the foaming of wine where no wine was?

بو قلاووز است و رهبر مر ترا ** می‌‌برد تا خلد و کوثر مر ترا

The scent is thy guide and conducts thee on thy way: it will bring thee to Eden and Kawthar.

بو دوای چشم باشد نور ساز ** شد ز بویی دیده‌‌ی یعقوب باز

The scent is a remedy for the (sightless) eye; (it is) light-making: the eye of Jacob was opened by a scent.

بوی بد مر دیده را تاری کند ** بوی یوسف دیده را یاری کند

The foul scent darkens the eye, the scent of Joseph succours the eye.