At that moment the rich man knows that he has no gold; the keen-witted man, too, knows that he is devoid of talent.2635
آن زمان داند غنی کش نیست زر ** هم ذکی داند که او بد بیهنر
(’Tis) like (as when) a child's lap (is) filled with potsherds, for he (the child) is trembling for them, like the owner of riches.
چون کنار کودکی پر از سفال ** کو بر آن لرزان بود چون رب مال
If you take a piece away, he begins to weep; and if you give the piece back to him, he begins to laugh.
گر ستانی پارهای گریان شود ** پاره گر بازش دهی خندان شود
Since the child is not endued with knowledge, his weeping and laughter have no importance.
چون نباشد طفل را دانش دثار ** گریه و خندهش ندارد اعتبار
Inasmuch as the magnate regarded that which is (only) a loan as (his) property, he was quivering (with anxiety) for that false wealth.
محتشم چون عاریت را ملک دید ** پس بر آن مال دروغین میطپید
He dreams that he has wealth and is afraid of the thief who may carry off his sack (of gold).2640
خواب میبیند که او را هست مال ** ترسد از دزدی که برباید جوال
When Death pulls his ear and makes him start up from slumber, then he falls to mocking at his fears.
چون ز خوابش بر جهاند گوشکش ** پس ز ترس خویش تسخر آیدش
Even such (is) the trembling of these learned scholars who have the intelligence and knowledge of this world.
همچنان لرزانی این عالمان ** که بودشان عقل و علم این جهان
On account of these accomplished (and) intelligent men, God said in the Qur’án, They do not know.
از پی این عاقلان ذو فنون ** گفت ایزد در نبی لا یعلمون
Each (of them) is afraid of some one's stealing (his time): he fancies that he possesses a great deal of knowledge.
هر یکی ترسان ز دزدی کسی ** خویشتن را علم پندارد بسی
He says, “They are wasting my time,” (but) in truth he has no time that is profitable.2645
گوید او که روزگارم میبرند ** خود ندارد روزگار سودمند
He says, “The people have taken me away from my work,” (but) his soul is plunged in idleness up to the throat.
گوید از کارم بر آوردند خلق ** غرق بیکاریست جانش تابه حلق
(Like) the naked man (he) is frightened and says, “I am trailing a (long) skirt: how shall I save my skirt from their clutches?”
عور ترسان که منم دامن کشان ** چون رهانم دامن از چنگالشان
He knows a hundred thousand superfluous matters connected with the (various) sciences, (but) that unjust man does not know his own soul.
صد هزاران فضل داند از علوم ** جان خود را مینداند آن ظلوم
He knows the special properties of every substance, (but) in elucidating his own substance (essence) he is (as ignorant) as an ass,
داند او خاصیت هر جوهری ** در بیان جوهر خود چون خری
Saying, “I know (what is) permissible and unpermissible.” Thou knowest not whether thou thyself art permissible or (unpermissible as) an old woman.2650
که همیدانم یجوز و لایجوز ** خود ندانی تو یجوزی یا عجوز
Thou knowest this licit (thing) and that illicit (thing), but art thou licit or illicit? Consider well!
این روا و آن ناروا دانی ولیک ** تو روا یا ناروایی بین تو نیک
Thou knowest what is the value of every article of merchandise; (if) thou knowest not the value of thyself, ’tis folly.
قیمت هر کاله میدانی که چیست ** قیمت خود را ندانی احمقیست
Thou hast become acquainted with the fortunate and inauspicious stars; thou dost not look to see whether thou art fortunate or unwashed (spiritually foul and ill-favoured).
سعدها و نحسها دانستهای ** ننگری سعدی تو یا ناشستهای
This, this, is the soul of all the sciences—that thou shouldst know who thou shalt be on the Day of Judgement.
جان جمله علمها اینست این ** که بدانی من کیم در یوم دین
Thou art acquainted with the fundamentals (usúl) of the (Mohammedan) Religion, but look upon thine own fundamental (asl) and see whether it is good.2655
آن اصول دین بدانستی ولیک ** بنگر اندر اصل خود گر هست نیک
Thine own fundamentals are better for thee than the two fundamentals (of the Mohammedan Religion), so that thou mayst know thine own fundamental (essential nature), O great man.
از اصولینت اصول خویش به ** که بدانی اصل خود ای مرد مه
Description of the luxuriance of the city of the Sabaeans and their ingratitude.
صفت خرمی شهر اهل سبا و ناشکری ایشان
Their fundamental (nature) was bad: those inhabitants of Sabá were recoiling from the means (which lead) to meeting (with God);
اصلشان بد بود آن اهل سبا ** میرمیدندی ز اسباب لقا
(Yet) He gave them so many estates and orchards and meadowlands, on the left hand and the right, for (their) leisure (pastime and diversion).
دادشان چندان ضیاع و باغ و راغ ** از چپ و از راست از بهر فراغ
Inasmuch as the fruit was falling (to the ground) from abundance, there was no room for any one to pass on the road,
بس که میافتاد از پری ثمار ** تنگ میشد معبر ره بر گذار