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2
940-949

  • On the day of death this sense-perception of yours will vanish: have you the spiritual light that should be the companion of your heart? 940
  • روز مرگ این حس تو باطل شود ** نور جان داری که یار دل شود
  • When dust shall fill these eyes in the tomb, have you that which will make the grave bright?
  • در لحد کاین چشم را خاک آگند ** هستت آن چه گور را روشن کند
  • At the time when your hands and feet shall be torn in shreds, have you wings and plumes that your spirit may fly aloft?
  • آن زمان که دست و پایت بر درد ** پر و بالت هست تا جان بر پرد
  • At the time when this animal soul is no more, it behoves you to set the everlasting spirit in its place.
  • آن زمان کاین جان حیوانی نماند ** جان باقی بایدت بر جا نشاند
  • The stipulation of (implied in) he that comes with good (shall be rewarded tenfold) does not consist in doing (good); it consists in bringing this good to the presence of God.
  • شرط من جا بالحسن نه کردن است ** این حسن را سوی حضرت بردن است‏
  • You have a substance (essence) human or asinine (bestial): (bring that to God): how can you bring (to Him) these accidents (of word or deed) which have passed away? 945
  • جوهری داری ز انسان یا خری ** این عرضها که فنا شد چون بری‏
  • As regards these accidents of prayer and fasting—since (that which) does not endure for two moments becomes naught—
  • این عرضهای نماز و روزه را ** چون که لا یبقی زمانین انتفی‏
  • ’Tis impossible to carry over the accidents (into another state); but they (may) take away diseases (defects) from the substance,
  • نقل نتوان کرد مر اعراض را ** لیک از جوهر برند امراض را
  • So that the substance becomes changed by means of this accident, as when disease is removed by abstinence.
  • تا مبدل گشت جوهر زین عرض ** چون ز پرهیزی که زایل شد مرض‏
  • By exertion abstinence, (which is) the accident, becomes the substance: through abstinence the acrid mouth becomes (sweet as) honey.
  • گشت پرهیز عرض جوهر به جهد ** شد دهان تلخ از پرهیز شهد