Iniquitous are those persons who shut their eyes and by such (vain) words set a whole world ablaze.
ظالم آن قومی که چشمان دوختند ** ز آن سخنها عالمی را سوختند
A single word lays waste a (whole) world, turns dead foxes into lions.
عالمی را یک سخن ویران کند ** روبهان مرده را شیران کند
Spirits in their original nature have the (life-giving) breath of Jesus, (but while they remain embodied) at one time they are (like) the wound, and another time (like) the plaster.
جانها در اصل خود عیسی دمند ** یک زمان زخمند و گاهی مرهمند
If the (bodily) screen were removed from the spirits, the speech of every spirit would be like (the breath of) the Messiah.
گر حجاب از جانها برخاستی ** گفت هر جانی مسیح آساستی
If you wish to utter words like sugar, refrain from concupiscence and do not eat this sweetmeat (the desires of the flesh).1600
گر سخن خواهی که گویی چون شکر ** صبر کن از حرص و این حلوا مخور
Self-control is the thing desired by the intelligent; sweetmeat is what children long for.
هر که صبر آورد گردون بر رود ** هر که حلوا خورد واپس‌‌تر رود
Commentary on the saying of Farídu’ddín ‘Attár, -may God sanctify his spirit- “Thou art a sensualist: O heedless one, drink blood (mortify thyself) amidst the dust (of thy bodily existence), For if the spiritualist drink a poison, it will be (to him as) an antidote.”
تفسیر قول فرید الدین عطار قدس الله روحه: تو صاحب نفسی ای غافل میان خاک خون می‌‌خور که صاحب دل اگر زهری خورد آن انگبین باشد
It does not harm the spiritualist (saint) though he drink deadly poison for all to see,
صاحب دل را ندارد آن زیان ** گر خورد او زهر قاتل را عیان
Because he has attained to (spiritual) health and has been set free from (the need for) abstinence, (while) the poor seeker (of God) is (still) in the (state of) fever.
ز آن که صحت یافت و از پرهیز رست ** طالب مسکین میان تب در است
The Prophet said, "O seeker of the (Divine) allowance (bounty), do not contend with anyone who is sought.".1605
گفت پیغمبر که ای مرد جری ** هان مکن با هیچ مطلوبی مری
In thee is a Nimrod: do not go into the fire. If thou wish to go in, first become Abraham!
در تو نمرودی است آتش در مرو ** رفت خواهی اول ابراهیم شو
When thou art neither a swimmer nor a seaman, do not cast thyself (into the sea) from a (feeling of) self-conceit.
چون نه‌‌ای سباح و نه دریاییی ** در میفکن خویش از خود راییی
He (the saint) brings red roses from the fire, from losses he brings gain to the surface.
او ز آتش ورد احمر آورد ** از زیانها سود بر سر آورد
If a perfect man (saint) take earth, it becomes gold; if an imperfect one has carried away gold, it becomes ashes.
کاملی گر خاک گیرد زر شود ** ناقص ار زر برد خاکستر شود
Since that righteous man is accepted of God, his hand in (all) things is the hand of God.1610
چون قبول حق بود آن مرد راست ** دست او در کارها دست خداست
The hand of the imperfect man is the hand of Devil and demon, because he is in the trap of imposition and guile.
دست ناقص دست شیطان است و دیو ** ز آن که اندر دام تکلیف است و ریو
If ignorance come to him (the perfect man), it becomes knowledge, (but) the knowledge that goes into the disbelieving man becomes ignorance.
جهل آید پیش او دانش شود ** جهل شد علمی که در ناقص رود
Whatever an ill man takes becomes illness, (but) if a perfect man takes infidelity, it becomes religion.
هر چه گیرد علتی علت شود ** کفر گیرد کاملی ملت شود
O thou who, being on foot, hast contended with a horseman, thou wilt not save thy head. Now hold thy foot (desist)!
ای مری کرده پیاده با سوار ** سر نخواهی برد اکنون پای دار
How the magicians paid respect to Moses, on whom be peace, saying, “What dost thou command? Wilt thou cast down thy rod first?”
تعظیم ساحران مر موسی را علیه السلام که چه فرمایی اول تو اندازی عصا یا ما
The magicians in the time of the accursed Pharaoh, when they contended with Moses in enmity,1615
ساحران در عهد فرعون لعین ** چون مری کردند با موسی به کین
Yet gave Moses the precedence—the magicians held him in honour—
لیک موسی را مقدم داشتند ** ساحران او را مکرم داشتند
Because they said to him, “’Tis for thee to command: (if) thou wishest, do thou cast down thy rod first (of all).”
ز آن که گفتندش که فرمان آن تست ** گر تو می‌‌خواهی عصا بفکن نخست
“Nay,” said he, “first do ye, O magicians, cast down those tricks (objects of enchantment) into the middle (where all can see them).”
گفت نی اول شما ای ساحران ** افکنید آن مکرها را در میان
This amount of respect purchased their (belief in) (the true) religion, so that it (the true belief) cut off the hands and feet of their contention (prevented them from disputing further with Moses).
این قدر تعظیم دینشان را خرید ** کز مری آن دست و پاهاشان برید
When the magicians acknowledged his (Moses') right, they sacrificed their hands and feet (as a penance) for the sin of that (contention).1620
ساحران چون حق او بشناختند ** دست و پا در جرم آن درباختند