یا بود کز عکس آن جوهای خمر ** مست گردم بو برم از ذوق امر
Or perchance, by the reflexion of those rivers of wine, I may be intoxicated and obtain a scent of the delight of (obedience to) the (Divine) command;
یا بود کز لطف آن جوهای آب ** تازگی یابد تن شوره‌ی خراب2520
Or perchance, by the favour of those rivers of water, my barren devastated body may gain refreshment—
شوره‌ام را سبزه‌ای پیدا شود ** خارزارم جنت ماوی شود
Some verdure may appear on my barren soil, my thorn-brake may become the Garden of (everlasting) abode;
بوک از عکس بهشت و چار جو ** جان شود از یاری حق یارجو
Perchance, by the reflexion of Paradise and the four rivers, my spirit, through God's befriending (it), may become a seeker of the Friend,
آنچنان که از عکس دوزخ گشته‌ام ** آتش و در قهر حق آغشته‌ام
In the same fashion as from the reflexion of Hell I have become fire and am steeped in the wrath of God.
گه ز عکس مار دوزخ هم‌چو مار ** گشته‌ام بر اهل جنت زهربار
At one moment, from the reflexion of the snake of Hell I have become (engaged in) dropping poison, like a snake, on those who shall dwell in Paradise;
گه ز عکس جوشش آب حمیم ** آب ظلمم کرده خلقان را رمیم2525
At another time, from the reflexion of the boiling of the hot water (of Hell), the water of my oppression has made the people (like) rotten bones.
من ز عکس زمهریرم زمهریر ** یا ز عکس آن سعیرم چون سعیر
From the reflexion of the zamharír (intense cold of Hell) I am (as) the zamharír; or from the reflexion of the sa‘ír (flames of Hell) I am as the sa‘ír.
I am now the Hell of the poor and oppressed: woe to him whom I suddenly find subject (to me)!”
شرح کردن موسی علیه‌السلام آن چهار فضیلت را جهت پای مزد ایمان فرعون
How Moses, on whom be peace, explained those four excellent qualities (which should be bestowed) as a reward for Pharaoh's coming into the Faith.
گفت موسی که اولین آن چهار ** صحتی باشد تنت را پایدار
Moses said, "The first of those four will be constant health for thy body:
این علل‌هایی که در طب گفته‌اند ** دور باشد از تنت ای ارجمند
These maladies that are described in (books of) Medicine will be far from thy body, O estimable one.
ثانیا باشد ترا عمر دراز ** که اجل دارد ز عمرت احتراز2530
Secondly, thou wilt have a long life, for death will be cautious of (attacking) thy life;
وین نباشد بعد عمر مستوی ** که بناکام از جهان بیرون روی
And after a life uniform (in happiness) this will not be (the sequel, namely) that thou wilt go forth from the world against thy will;
بلک خواهان اجل چون طفل شیر ** نه ز رنجی که ترا دارد اسیر
Nay, but (thou wilt go) desiring death as the sucking babe (desires milk), not on account of the pain that holds thee captive.
مرگ‌جو باشی ولی نه از عجز رنج ** بلک بینی در خراب خانه گنج
Thou wilt be seeking death, but not from painful infirmity; nay, thou wilt see the treasure in the ruin of the house (of the body).
پس به دست خویش گیری تیشه‌ای ** می‌زنی بر خانه بی‌اندیشه‌ای
Therefore with thine own hand thou wilt take a pick-axe and smite upon the house without any care;
که حجاب گنج بینی خانه را ** مانع صد خرمن این یک دانه را2535
For thou wilt deem the house to be the barrier to the treasure, and this single grain to be the obstacle to a hundred corn-stacks.
پس در آتش افکنی این دانه را ** پیش گیری پیشه‌ی مردانه را
This grain, then, thou wilt cast into the fire and adopt the (only) profession that is worthy of a man.”
ای به یک برگی ز باغی مانده ** هم‌چو کرمی برگش از رز رانده
O thou who because of (addiction to) a single leaf hast been left without (enjoyment of) a (whole) orchard, thou art like the worm which (desire for) a leaf has driven away from (deprived of) the vineyard.
چون کرم این کرم را بیدار کرد ** اژدهای جهل را این کرم خورد
When Grace awakened this worm, this worm devoured the dragon of ignorance.
کرم کرمی شد پر از میوه و درخت ** این چنین تبدیل گردد نیکبخت
The worm became a vineyard full of fruit and trees: even so is the blessed man transformed.
تفسیر کنت کنزا مخفیا فاحببت ان اعرف
Exposition of "I was a hidden treasure, and I desired to be known."
خانه بر کن کز عقیق این یمن ** صد هزاران خانه شاید ساختن2540
Demolish the house, for a hundred thousand houses may be made from the cornelian of this Yemen.
گنج زیر خانه است و چاره نیست ** از خرابی خانه مندیش و مه‌ایست
The treasure lies beneath the house, and there is no help (for it): do not be afraid of destroying the house and do not stand still,
که هزاران خانه از یک نقد گنج ** توان عمارت کرد بی‌تکلیف و رنج
For from one treasure in hand it is possible to build a thousand houses without suffering toil and pain.
عاقبت این خانه خود ویران شود ** گنج از زیرش یقین عریان شود
In the end this house will fall of itself into ruin and the treasure beneath it will certainly be uncovered;
لیک آن تو نباشد زانک روح ** مزد ویران کردنستش آن فتوح
But it (the treasure) will not be thine, since the spirit receives that (Divine) gift as wages for destroying (the house).
چون نکرد آن کار مزدش هست لا ** لییس للانسان الا ما سعی2545
When it has not done that work, its wages are naught: there is nothing for Man (hereafter) but (the recompense for) that which he wrought (here).
دست خایی بعد از آن تو کای دریغ ** این چنین ماهی بد اندر زیر میغ
After that, thou wilt gnaw thy hand (in remorse), saying, “Alas, a moon like this was (concealed) under the cloud.
من نکردم آنچ گفتند از بهی ** گنج رفت و خانه و دستم تهی
I did not do the good which they told (me to do): the treasure and the house are gone, and my hand is empty.”
خانه‌ی اجرت گرفتی و کری ** نیست ملک تو به بیعی یا شری
Thou hast rented and hired a house: it is not thy property by any act of sale or purchase.
این کری را مدت او تا اجل ** تا درین مدت کنی در وی عمل
The period of this hiring is till death, in order that thou mayst work in it (the house) during this period.
پاره‌دوزی می‌کنی اندر دکان ** زیر این دکان تو مدفون دو کان2550
Thou art sewing patches in the shop, (while) under this shop of thine two mines (of treasure) are buried.
هست این دکان کرایی زود باش ** تیشه بستان و تکش را می‌تراش
This shop is held on hire: be quick, take the pick-axe and break up its foundation,
تا که تیشه ناگهان بر کان نهی ** از دکان و پاره‌دوزی وا رهی
That of a sudden thou mayst lay the axe on the mine and be delivered from the shop and from patch-sewing.
پاره‌دوزی چیست خورد آب و نان ** می‌زنی این پاره بر دلق گران
What is patch-sewing? The drinking of water and the eating of bread: thou art applying these patches to the heavy cloak.
هر زمان می‌درد این دلق تنت ** پاره بر وی می‌زنی زین خوردنت
This cloak, thy body, is always being torn, and thou art patching it by this eating and drinking of thine.
ای ز نسل پادشاه کامیار ** با خود آ زین پاره‌دوزی ننگ دار2555
O thou who art of the progeny of the fortunate King, come to thyself, be ashamed of this patch-sewing.
پاره‌ای بر کن ازین قعر دکان ** تا برآرد سر به پیش تو دو کان
Tear a patch (piece) from off this shop-floor, in order that two mines (of treasure) may lift up their head (emerge into view) before thee,
پیش از آن کین مهلت خانه‌ی کری ** آخر آید تو نخورده زو بری
Ere this lease of the hired house come to an end without thy having gained any profit from it.
پس ترا بیرون کند صاحب دکان ** وین دکان را بر کند از روی کان
Then the owner of the shop will turn thee out and will demolish this shop for the sake of the (hidden) mine,
تو ز حسرت گاه بر سر می‌زنی ** گاه ریش خام خود بر می‌کنی
(While) thou at one moment wilt beat thy head in remorse, and at another tear thy foolish beard,
کای دریغا آن من بود این دکان ** کور بودم بر نخوردم زین مکان2560
Saying, “Alas, this shop was mine, (but) I was blind and got no profit from this place of abode.
ای دریغا بود ما را برد باد ** تا ابد یا حسرتا شد للعباد
Alas, the wind swept our existence away: (the text) O sorrow for the servants of God is come (true) unto everlasting.
غره شدن آدمی به ذکاوت و تصویرات طبع خویشتن و طلب ناکردن علم غیب کی علم انبیاست
[How Man is deluded by the sagacity and imaginations of his (carnal) nature and does not seek knowledge of the Unseen, which is the knowledge possessed by the prophets.]
دیدم اندر خانه من نقش و نگار ** بودم اندر عشق خانه بی‌قرار
I saw (beautiful) pictures and paintings in the house: I was without self-control in (my) love of the house.
بودم از گنج نهانی بی‌خبر ** ورنه دستنبوی من بودی تبر
I was unaware of any hidden treasure; otherwise, the axe would have been (as) the pomander in my hand.
آه گر داد تبر را دادمی ** این زمان غم را تبرا دادمی
Ah, if I had given the axe its due, I should now have given a quittance to (should have been quit of) grief.
چشم را بر نقش می‌انداختم ** هم‌چو طفلان عشقها می‌باختم2565
I was casting my eye on the picture and falling idly in love (with it), like children.”
پس نکو گفت آن حکیم کامیار ** که تو طفلی خانه پر نقش و نگار
That fortunate Sage, then, has said well, “Thou art a child: the house is full of pictures and paintings.”
در الهی‌نامه بس اندرز کرد ** که بر آر دودمان خویش گرد
In the Iláhí-náma he gave many an injunction, saying, “Raise the dust from (utterly demolish) thine own household.”
بس کن ای موسی بگو وعده‌ی سوم ** که دل من ز اضطرابش گشت گم
(Pharaoh said), “Enough, O Moses! Tell (me) the third promise, for my heart has become lost (distraught) from the agitation caused by (eagerness to hear) it.”