ضرب دف و کف و نعره‌ی مرد و زن ** کرد پنهان نعره‌ی آن نعره‌زن
Tympana pulsata, manus complosae, virorum et feminarum clamores clamorem illius (pueri) clamitantis celabant. [The pounding of tambourines, (clapping of) hands, and the loud shouts of men and women masked the screams of that screamer.]
تا به روز آن هندوک را می‌فشارد ** چون بود در پیش سگ انبان آرد
(Adulescens) istum Indulum comprimebat usque ad diluculum: coram cane quid fiat sacco farinae?) [He (the youth) squeezed the little Hindú until the (break of) day: how is a bag of flour (to remain untorn) before a (hungry) dog?]
زود آوردند طاس و بوغ زفت ** رسم دامادان فرج حمام رفت
At morning they brought the wash-basin and a big package (of clothes, etc.), and according to the custom of bridegrooms Faraj went to the bath.
رفت در حمام او رنجور جان ** کون دریده هم‌چو دلق تونیان 310
He went to the bath, sorely troubled in soul, laceratus culum tanquam panni fornacatorum (bath-stokers). [He went to the bath, sorely troubled in soul, (his) anus torn like the rags of bath-stokers.]
آمد از حمام در گردک فسوس ** پیش او بنشست دختر چون عروس
From the bath he returned to the bridal chamber, a laughing-stock (to all): beside him sat the (Khwája's) daughter (dressed) like a bride.
مادرش آنجا نشسته پاسبان ** که نباید کو کند روز امتحان
Her mother (too) was sitting there to keep watch, lest he should make any attempt in the daytime.
ساعتی در وی نظر کرد از عناد ** آنگهان با هر دو دستش ده بداد
He eyed her sulkily for awhile: then with both hands (spread) he gave her the ten (fingers).
گفت کس را خود مبادا اتصال ** با چو تو ناخوش عروس بدفعال
“May no one,” he exclaimed, “live in wedlock with a nasty evil-doing bride like thee!
روز رویت روی خاتونان تر ** کیر زشتت شب بتر از کیر خر 315
By day thy face is the face of fresh young ladies; noctu penis tuus turpis pejor est quam veretrum asini.” [By day thy face is the face of fresh young ladies; by night, your ugly penis (is) worse than the penis of an ass.”]
هم‌چنان جمله نعیم این جهان ** بس خوشست از دور پیش از امتحان
Even so all the pleasures of this world are very delightful (when viewed) from a distance before the (actual) test.
می‌نماید در نظر از دور آب ** چون روی نزدیک باشد آن سراب
Seen from a distance they appear (like refreshing) water, (but) when you approach (them) they are a mirage.
گنده پیرست او و از بس چاپلوس ** خویش را جلوه کند چون نو عروس
She (the World) is a stinking hag, though by reason of her great blandishments she displays herself like a young bride.
هین مشو مغرور آن گلگونه‌اش ** نوش نیش‌آلوده‌ی او را مچش
Hark! Do not be deceived by her rouge, do not taste her sherbet which is mixed with poison!
صبر کن کالصبر مفتاح الفرج ** تا نیفتی چون فرج در صد حرج 320
Have patience (self-restraint), for patience is the key to joy, lest like Faraj you fall into a hundred (grievous) straits.
آشکارا دانه پنهان دام او ** خوش نماید ز اولت انعام او
Her (the World's) bait is visible, (but) her trap is hidden: at first (sight) her favours seem sweet to you.
در بیان آنک این غرور تنها آن هندو را نبود بلک هر آدمیی به چنین غرور مبتلاست در هر مرحله‌ای الا من عصم الله
Explaining that this self-delusion was not (peculiar) to that Hindú alone; on the contrary, every human being is afflicted with a similar self-delusion at every stage (of the journey), except those whom God has preserved.
چون بپیوستی بدان ای زینهار ** چند نالی در ندامت زار زار
Since you are attached to those (worldly goods), oh, beware! How often (afterwards) will you sob piteously in repentance!
نام میری و وزیری و شهی ** در نهانش مرگ و درد و جان‌دهی
The names “princehood,” “vizierate,” and “kingship” (are enticing, but) hidden beneath them is death and pain and giving up the ghost.
بنده باش و بر زمین رو چون سمند ** چون جنازه نه که بر گردن برند
Be a slave (of God) and walk on the earth like a horse (under the rider), not like a bier which is carried on the necks (of the bearers).
جمله را حمال خود خواهد کفور ** چون سوار مرده آرندش به گور 325
The ungrateful (worldly) man wishes all people to carry him: they bring him, like a dead rider, to the grave.
بر جنازه هر که را بینی به خواب ** فارس منصب شود عالی رکاب
If you dream of any one (being carried) on a bier, he will become a high-stirruped rider of (will rise to high eminence in) office.
زانک آن تابوت بر خلقست بار ** بار بر خلقان فکندند این کبار
Inasmuch as the coffin is a burden on the people (who carry it), these grandees have laid the burden (of their rank and riches) on (the necks of) the people (whom they oppress).
بار خود بر کس منه بر خویش نه ** سروری را کم طلب درویش به
Do not lay your burden on any one, lay it on yourself: do not seek eminence, ’tis best to be poor.
مرکب اعناق مردم را مپا ** تا نیاید نقرست اندر دو پا
Do not be perpetually riding on the necks of people, lest gout attack your feet.
مرکبی را که آخرش تو ده دهی ** که به شهری مانی و ویران‌دهی 330
The vehicle which you will curse in the end, saying, “Thou resemblest a (flourishing) city, but thou art (really) a ruined village”—
ده دهش اکنون که چون شهرت نمود ** تا نباید رخت در ویران گشود
Curse it now when it (still) appears to you like a city, in order that (ultimately) you may not have to unload in the wilderness.
ده دهش اکنون که صد بستانت هست ** تا نگردی عاجز و ویران‌پرست
Curse it now when you (still) possess a hundred gardens, lest you become unable (to renounce it) and (become) devoted to the wilderness (of worldly fortune).
گفت پیغامبر که جنت از اله ** گر همی‌خواهی ز کس چیزی مخواه
The Prophet said, “If thou desirest Paradise from God, desire nothing from any one (else).
چون نخواهی من کفیلم مر ترا ** جنت الماوی و دیدار خدا
When thou desirest nothing (from any one), I am thy surety for the Garden of resort and the vision of God.”
آن صحابی زین کفالت شد عیار ** تا یکی روزی که گشته بد سوار 335
Because of this suretyship that Companion (of the Prophet) became so independent (of others) that one day when he had mounted (his horse),
تازیانه از کفش افتاد راست ** خود فرو آمد ز کس آنرا نخواست
And the whip fell right out of his hand, he himself dismounted and did not ask any one to give it to him.
آنک از دادش نیاید هیچ بد ** داند و بی‌خواهشی خود می‌دهد
He (God), from whose gifts no evil cometh, knows (your want) and Himself will give it without any asking.
ور به امر حق بخواهی آن رواست ** آنچنان خواهش طریق انبیاست
But if you ask by God's command, that is right: such asking is the way followed by the prophets.
بد نماند چون اشارت کرد دوست ** کفر ایمان شد چون کفر از بهر اوست
When the Beloved has signified (that you should do so and so), ’tis evil no more: infidelity (itself) becomes faith when the infidelity is for His sake.
هر بدی که امر او پیش آورد ** آن ز نیکوهای عالم بگذرد 340
Any evil deed prompted by His command surpasses (all) the good deeds in the world.
زان صدف گر خسته گردد نیز پوست ** ده مده که صد هزاران در دروست
Even if the skin (exterior) of the oyster-shell be damaged, do not curse it, for within it there are a hundred thousand pearls.
این سخن پایان ندارد بازگرد ** سوی شاه و هم‌مزاج بازگرد
This topic hath no end. Return to the King (God) and become endued with the nature of the falcon.
باز رو در کان چو زر ده‌دهی ** تا رهد دستان تو از ده‌دهی
Like pure gold, return to the mine, in order that your hands may be delivered from (the necessity of) giving the ten (fingers);
صورتی را چون بدل ره می‌دهند ** از ندامت آخرش ده می‌دهند
(For) when they (worldlings) admit a phenomenal form into their hearts, in the end they curse it in contrition.
توبه می‌آرند هم پروانه‌وار ** باز نسیان می‌کشدشان سوی کار 345
The repentance they show is like that of the moth: (soon) forgetfulness draws them back again to the (same) work.
هم‌چو پروانه ز دور آن نار را ** نور دید و بست آن سو بار را
Like the moth, he (such a one) deems the fire (seen) from a distance to be light, and packs off (sets out) towards it.
چون بیامد سوخت پرش را گریخت ** باز چون طفلان فتاد و ملح ریخت
As soon as he comes (to the fire), it burns his wings, and he flees; and (then) again he falls, like (greedy) children (in a hurry), and spills the salt.
بار دیگر بر گمان طمع سود ** خویش زد بر آتش آن شمع زود
Once more, thinking and hoping to profit, he quickly dashes himself on the fire of that candle.
بار دیگر سوخت هم واپس بجست ** باز کردش حرص دل ناسی و مست
Once more he is scorched and recoils; (then) again the greed of his heart makes him forgetful and intoxicated.
آن زمان کز سوختن وا می‌جهد ** هم‌چو هندو شمع را ده می‌دهد 350
At the moment when he recoils on being scorched, he gives the ten (fingers), like the Hindú (slave), to the candle,
که ای رخت تابان چون ماه شب‌فروز ** وی به صحبت کاذب و مغرورسوز
Saying, “Oh, thy face is splendid as the night-illuming moon, but oh, in (actual) intercourse thou art false and destructive to him that is duped (by thee).”
باز از یادش رود توبه و انین ** کاوهن الرحمن کید الکاذبین
(Then) again his repentance and moaning go out of his memory, for God hath made the stratagems of the liars to be feeble.
در عموم تاویل این آیت کی کلما اوقدوا نارا للحرب
Concerning the interpretation, in a general sense, of the Verse: “as often as they kindle a fire for war.”
کلما هم اوقدوا نار الوغی ** اطفاء الله نارهم حتی انطفا
As often as they kindle the fire of (spiritual) warfare, God quenches their fire so that it is put out (entirely).
عزم کرده که دلا آنجا مه‌ایست ** گشته ناسی زانک اهل عزم نیست
He (such an one) makes a resolution, saying, “O (my) heart, do not stay there!” (but soon) he becomes forgetful, for he is not (really) resolute.
چون نبودش تخم صدقی کاشته ** حق برو نسیان آن بگماشته 355
Since there was no seed of sincerity sown by him, God has caused him to forget that (resolution).
گرچه بر آتش‌زنه‌ی دل می‌زند ** آن ستاره‌ش را کف حق می‌کشد
Though he strikes the match of his heart, the Hand of God is always extinguishing the star (spark).