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4
1603-1652

  • گوید او آن دانه بد من دام آن ** چون شدی تو صید شد دانه نهان
  • It replies, “That (beauty) was the bait: I was its trap: since thou hast fallen a prey (to it), the bait has become hidden.”

  • بس انامل رشک استادان شده ** در صناعت عاقبت لرزان شده
  • Many fingers that in handicraft (skill and dexterity) were the envy of master craftsmen have at last become trembling.

  • نرگس چشم خمار هم‌چو جان ** آخر اعمش بین و آب از وی چکان 1605
  • The soul-like intoxicating narcissus-eye (of the beloved)—see it dimmed at last and water trickling from it.

  • حیدری کاندر صف شیران رود ** آخر او مغلوب موشی می‌شود
  • The lion (hero) who advances into the ranks of lions (valiant foes)—at last he is conquered by a mouse.

  • طبع تیز دوربین محترف ** چون خر پیرش ببین آخر خرف
  • The acute, far-seeing, artful genius—behold it at last imbecile as an old ass.

  • زلف جعد مشکبار عقل‌بر ** آخرا چون دم زشت خنگ خر
  • The curly lock that sheds (a fragrance of) musk and takes away the reason—at last it is like the ugly white tail of a donkey.

  • خوش ببین کونش ز اول باگشاد ** وآخر آن رسواییش بین و فساد
  • Observe its (the World's) existence, (how) at first (it is) pleasing and joyous; and observe its shamefulness and corruption in the end;

  • زانک او بنمود پیدا دام را ** پیش تو بر کند سبلت خام را 1610
  • For it showed the snare plainly: it plucked out the fool's moustache in thy presence.

  • پس مگو دنیا به تزویرم فریفت ** ورنه عقل من ز دامش می‌گریخت
  • Do not say, then, “The World deceived me by its imposture; otherwise, my reason would have fled from its snare.”

  • طوق زرین و حمایل بین هله ** غل و زنجیری شدست و سلسله
  • Come now, see (how) the golden collar and shoulder-belt have become a shackle and gyve and chain.

  • همچنین هر جزو عالم می‌شمر ** اول و آخر در آرش در نظر
  • Reckon every particle of the World (to be) like this: bring its beginning and its end into consideration.

  • هر که آخربین‌تر او مسعودتر ** هر که آخربین‌تر او مطرودتر
  • The more any one regards the end (ákhir) the more blessed he is; the more any one regards the stable (ákhur) the more banned he is.

  • روی هر یک چون مه فاخر ببین ** چونک اول دیده شد آخر ببین 1615
  • Regard every one's face as the glorious moon: when the beginning has been seen, see the end (also),

  • تا نباشی هم‌چو ابلیس اعوری ** نیم بیند نیم نی چون ابتری
  • Lest thou become a man blind of one eye, like Iblís: he, like a person docked (deprived of perfect sight), sees (the one) half and not (the other) half.

  • دید طین آدم و دینش ندید ** این جهان دید آن جهان‌بینش ندید
  • He saw the clay (tín) of Adam but did not see his obedience to God (dín): he saw in him this world but did not see that (spirit) which beholds yonder world.

  • فضل مردان بر زنان ای بو شجاع ** نیست بهر قوت و کسب و ضیاع
  • The superiority of men to women, O valorous one, is not on account of strength and money-making and (the possession of) landed estates;

  • ورنه شیر و پیل را بر آدمی ** فضل بودی بهر قوت ای عمی
  • Otherwise the lion and elephant because of (their) strength would be superior to the human being, O blind one.

  • فضل مردان بر زن ای حالی‌پرست ** زان بود که مرد پایان بین‌ترست 1620
  • The superiority of men to women, O time-server, is because man is more regardful of the end.

  • مرد کاندر عاقبت‌بینی خمست ** او ز اهل عاقبت چون زن کمست
  • The man who is crooked in respect of seeing the end, he, like a woman, is inferior to those acquainted with the end.

  • از جهان دو بانگ می‌آید به ضد ** تا کدامین را تو باشی مستعد
  • From the World are coming two cries in opposition (to each other): (bethink thyself) for which (of them) thou art adapted.

  • آن یکی بانگش نشور اتقیا ** وان یکی بانگش فریب اشقیا
  • Its one cry is the (means of) quickening the devout with (spiritual) life; and its other cry is the (means of) cajoling the graceless.

  • من شکوفه‌ی خارم ای خوش گرمدار ** گل بریزد من بمانم شاخ خار
  • (The World says), “I am the thorn-blossom, O sweet cherisher (of love for me): the flower will drop and I shall remain a (mere) thorn-bough.”

  • بانگ اشکوفه‌ش که اینک گل‌فروش ** بانگ خار او که سوی ما مکوش 1625
  • The cry of its (the World's) blossom is, “Here is the flower-seller!” The cry of its thorn is, “Do not strive (to advance) towards me.”

  • این پذیرفتی بماندی زان دگر ** که محب از ضد محبوبست کر
  • (If) thou hast accepted (responded to) this (alluring cry), thou art left (unmoved) by the other, for a lover is deaf to the contrary of the object loved (by him).

  • آن یکی بانگ این که اینک حاضرم ** بانگ دیگر بنگر اندر آخرم
  • The one cry is this, “Here am I, ready”; the other cry is, “Look upon my latter end.

  • حاضری‌ام هست چون مکر و کمین ** نقش آخر ز آینه‌ی اول ببین
  • My readiness is like guile and ambush: behold the image of the end in the mirror of the beginning.”

  • چون یکی زین دو جوال اندر شدی ** آن دگر را ضد و نا درخور شدی
  • When thou hast gone into one of these two sacks, thou hast become contrary and unsuitable to the other.

  • ای خنک آنکو ز اول آن شنید ** کش عقول و مسمع مردان شنید 1630
  • Oh, happy is he who, from the first, heard that which the intelligences and the (spiritual) ears of (holy) men have heard.

  • خانه خالی یافت و جا را او گرفت ** غیر آنش کژ نماید یا شگفت
  • (If) it (the World) has found the house (the heart) empty and taken abode (there), all else appears to him (the owner of the house) perverted or wonderful (extraordinary).

  • کوزه‌ی نو کو به خود بولی کشید ** آن خبث را آب نتواند برید
  • (So with) the new pot that has drawn to itself some urine: water cannot detach that filth (from it).

  • در جهان هر چیز چیزی می‌کشد ** کفر کافر را و مرشد را رشد
  • Everything in the world draws something (to itself): infidelity (draws) the infidel and righteousness him who is guided aright.

  • کهربا هم هست و مقناطیس هست ** تا تو آهن یا کهی آیی بشست
  • There is both the amber and the magnet (lodestone): whether thou art iron or straw thou wilt come to the hook (thou wilt be attracted).

  • برد مقناطیست ار تو آهنی ** ور کهی بر کهربا بر می‌تنی 1635
  • The magnet carries thee off if thou art iron; and if thou art straw, thou wilt be in contact with the amber.

  • آن یکی چون نیست با اخیار یار ** لاجرم شد پهلوی فجار جار
  • When any one is not associated with the good, he inevitably becomes a neighbour to the wicked.

  • هست موسی پیش قبطی بس ذمیم ** هست هامان پیش سبطی بس رجیم
  • Moses is very despicable in the eyes of the Egyptian; Hámán is exceedingly accursed in the eyes of the Israelite.

  • جان هامان جاذب قبطی شده ** جان موسی طالب سبطی شده
  • The spirit of Hámán has drawn the Egyptian (to itself); the spirit of Moses has sought the Israelite.

  • معده‌ی خر که کشد در اجتذاب ** معده‌ی آدم جذوب گندم آب
  • The belly of the ass draws straw (to itself) at the (moment of) indrawing (deglutition); the belly of Adam (Man) is an attractor of wheat-broth.

  • گر تو نشناسی کسی را از ظلام ** بنگر او را کوش سازیدست امام 1640
  • If, on account of the darkness (of ignorance), thou dost not recognise a person (so as to discern his real nature), look at him whom he has made his imam (leader);

  • بیان آنک عارف را غذاییست از نور حق کی ابیت عند ربی یطعمنی و یسقینی و قوله الجوع طعام الله یحیی به ابدان الصدیقین ای فی الجوع یصل طعام‌الله
  • Explaining that the gnostic hath a nutriment (consisting) of the Light of God, for (the Prophet said), "I pass the night with my Lord: He giveth me meat and drink"; and "Hunger is God's food whereby He revives the bodies of the siddíqs," that is, "in hunger God's food reaches (them)."

  • زانک هر کره پی مادر رود ** تا بدان جنسیتش پیدا شود
  • For every foal goes after its dam, so that thereby (the fact of) its being a congener becomes apparent.

  • آدمی را شیر از سینه رسد ** شیر خر از نیم زیرینه رسد
  • The human creature's milk comes from the breast (the upper half); the milk of the ass comes from the under-half.

  • عدل قسامست و قسمت کردنیست ** این عجب که جبر نی و ظلم نیست
  • ’Tis the Justice of the Dispenser, ’tis an act of (just) dispensation: the wonder is this, that (in the Divine dispensation) there is neither compulsion nor injustice.

  • جبر بودی کی پشیمانی بدی ** ظلم بودی کی نگهبانی بدی
  • Were there compulsion, how would there be repentance? Were there injustice, how would there be protection?

  • روز آخر شد سبق فردا بود ** راز ما را روز کی گنجا بود 1645
  • The day is ended: the lesson will be to-morrow: how should the day (of this life) contain our mystery?

  • ای بکرده اعتماد واثقی ** بر دم و بر چاپلوس فاسقی
  • O thou who hast put firm confidence in the breath (vain words) and flattery of a scoundrel,

  • قبه‌ای بر ساختستی از حباب ** آخر آن خیمه‌ست بس واهی‌طناب
  • Thou hast raised up a tent of bubbles: in the end (thou wilt find that) that tent has exceedingly weak ropes.

  • زرق چون برقست و اندر نور آن ** راه نتوانند دیدن ره‌روان
  • Hypocrisy is like lightning, and in its gleam the travellers cannot see the way.

  • این جهان و اهل او بی‌حاصل‌اند ** هر دو اندر بی‌وفایی یکدل‌اند
  • This world and its people are good-for-nothing: both are unanimous in respect of (their) faithlessness.

  • زاده‌ی دنیا چو دنیا بی‌وفاست ** گرچه رو آرد به تو آن رو قفاست 1650
  • The son of the world (the worldling) is faithless like the world: though he turn the face towards thee, that face is (really) the nape (back).

  • اهل آن عالم چو آن عالم ز بر ** تا ابد در عهد و پیمان مستمر
  • The people of that (other) world, like that world, on account of (their) probity continue for ever in (observance of their) covenant and promise.

  • خود دو پیغمبر به هم کی ضد شدند ** معجزات از همدگر کی بستدند
  • When, in sooth, did two prophets oppose each other? When did they wrest (their) evidential miracles (spiritual powers and privileges) from one another?