Eject the phlegm from thy brain and nose, that the wind of God may come into the centres of thy (spiritual) sense of smell.1945
دفع کن از مغز و از بینی زکام ** تا که ریح الله در آید در مشام
Do not leave (in thyself) any trace of fever and bile, that thou mayst get from the world the taste of sugar.
هیچ مگذار از تب و صفرا اثر ** تا بیابی از جهان طعم شکر
Remedium virilitatis adhibe neu virilitate carens cucurreris, that a hundred kinds of fair ones may come forth. [Cure (your) manhood and don’t run around impotently, that a hundred kinds of fair ones may come forth.]
داروی مردی کن و عنین مپوی ** تا برون آیند صد گون خوب روی
Tear the fetter, which is the body, from the foot of thy soul, so that it may race round the arena.
کندهی تن را ز پای جان بکن ** تا کند جولان به گرد آن چمن
Take off the shackle of avarice from thy hands and neck: seize (and enjoy) a new fortune in the old heaven.
غل بخل از دست و گردن دور کن ** بخت نو دریاب در چرخ کهن
And if thou art unable (to do that), fly to the Ka‘ba of (Divine) grace: lay thy helplessness before the Helper.1950
ور نمیتانی به کعبهی لطف پر ** عرضه کن بیچارگی بر چارهگر
Lamentation and weeping are a mighty stock-in-trade (resource); the Universal Mercy is the mightiest nurse (to comfort and cherish).
زاری و گریه قوی سرمایهای است ** رحمت کلی قویتر دایهای است
The nurse and mother seeks a pretext (for giving relief): (she waits to see) when her child will begin to weep.
دایه و مادر بهانه جو بود ** تا که کی آن طفل او گریان شود
He (God) created the child, (namely) your wants, in order that it might moan and that milk might (then) be produced for it.
طفل حاجات شما را آفرید ** تا بنالید و شود شیرش پدید
He said, “Call ye upon God!” Refrain not thou from lamentation, in order that the milk of His loving kindnesses may flow.
گفت ادعوا الله بیزاری مباش ** تا بجوشد شیرهای مهرهاش
The howling of the wind and the pouring forth of (rain like) milk from the cloud are for care of us: (have) patience one moment!1955
هوی هوی باد و شیر افشان ابر ** در غم مااند یک ساعت تو صبر
Thou hast heard (the text) “in the sky is your daily bread”. Wherefore hast thou stuck to this low place?
فی السماء رزقکم بشنیدهای ** اندر این پستی چه بر چفسیدهای
Deem thy fear and despair to be the voice of the ghoul drawing thine ear (down) to the abyss of degradation.
ترس و نومیدیت دان آواز غول ** میکشد گوش تو تا قعر سفول
Every call that draws thee upward—know that that call has come from on high.
هر ندایی که ترا بالا کشید ** آن ندا میدان که از بالا رسید
Every call that excites cupidity in thee—know that it is the howl of the wolf which tears men (to pieces).
هر ندایی که ترا حرص آورد ** بانگ گرگی دان که او مردم درد
This (afore-mentioned) height is not (high) in respect of position; these “heights” are towards (refer to) mind and spirit.1960
این بلندی نیست از روی مکان ** این بلندیهاست سوی عقل و جان
Every cause is higher than the effect: the stone and iron (from which fire is struck) are superior to the sparks.
هر سبب بالاتر آمد از اثر ** سنگ و آهن فایق آمد بر شرر
Such and such a person is (really) seated above that one who lifts up his head so haughtily, though in appearance he is seated beside him.
آن فلانی فوق آن سرکش نشست ** گر چه در صورت به پهلویش نشست
The superiority of that (person's) place is in respect of (his spiritual) nobility; the place (that is) far from the (spiritual) seat of honour is held in slight regard.
فوقی آن جاست از روی شرف ** جای دور از صدر باشد مستخف
Forasmuch as the stone and iron are prior in action, the superiority of these twain is proper;
سنگ و آهن زین جهت که سابق است ** در عمل فوقی این دو لایق است
But those sparks, in respect of their being the final cause, are from this point of view far in front of (superior to) the iron and stone.1965
و آن شرر از روی مقصودی خویش ** ز آهن و سنگ است زین رو پیش و بیش
The stone and iron are first, and the sparks last; but these twain are the body, and the sparks are the soul.
سنگ و آهن اول و پایان شرر ** لیک این هر دو تنند و جان شرر
If those sparks are posterior in time, (yet) in quality they are higher than the stone and iron.
آن شرر گر در زمان واپستر است ** در صفت از سنگ و آهن برتر است
The bough is prior to the fruit in time, (but) it (the fruit) is superior to the bough in excellence.
در زمان شاخ از ثمر سابقتر است ** در هنر از شاخ او فایقتر است
Since the fruit is the final cause of the tree, it follows that the fruit is (really) first, the tree last.
چون که مقصود از شجر آمد ثمر ** پس ثمر اول بود و آخر شجر