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4
1644-1668

  • Were there compulsion, how would there be repentance? Were there injustice, how would there be protection?
  • جبر بودی کی پشیمانی بدی ** ظلم بودی کی نگهبانی بدی

  • The day is ended: the lesson will be to-morrow: how should the day (of this life) contain our mystery? 1645
  • روز آخر شد سبق فردا بود ** راز ما را روز کی گنجا بود

  • O thou who hast put firm confidence in the breath (vain words) and flattery of a scoundrel,
  • ای بکرده اعتماد واثقی ** بر دم و بر چاپلوس فاسقی

  • Thou hast raised up a tent of bubbles: in the end (thou wilt find that) that tent has exceedingly weak ropes.
  • قبه‌ای بر ساختستی از حباب ** آخر آن خیمه‌ست بس واهی‌طناب

  • Hypocrisy is like lightning, and in its gleam the travellers cannot see the way.
  • زرق چون برقست و اندر نور آن ** راه نتوانند دیدن ره‌روان

  • This world and its people are good-for-nothing: both are unanimous in respect of (their) faithlessness.
  • این جهان و اهل او بی‌حاصل‌اند ** هر دو اندر بی‌وفایی یکدل‌اند

  • The son of the world (the worldling) is faithless like the world: though he turn the face towards thee, that face is (really) the nape (back). 1650
  • زاده‌ی دنیا چو دنیا بی‌وفاست ** گرچه رو آرد به تو آن رو قفاست

  • The people of that (other) world, like that world, on account of (their) probity continue for ever in (observance of their) covenant and promise.
  • اهل آن عالم چو آن عالم ز بر ** تا ابد در عهد و پیمان مستمر

  • When, in sooth, did two prophets oppose each other? When did they wrest (their) evidential miracles (spiritual powers and privileges) from one another?
  • خود دو پیغمبر به هم کی ضد شدند ** معجزات از همدگر کی بستدند

  • How should the fruit of that world become stale? Intellectual joy does not turn into sorrows.
  • کی شود پژمرده میوه‌ی آن جهان ** شادی عقلی نگردد اندهان

  • The fleshly soul is unplighted (bound by no covenant); for that reason it ought to be killed: it is base, and base is the spot to which its desires are directed.
  • نفس بی‌عهدست زان رو کشتنیست ** او دنی و قبله‌گاه او دنیست

  • This assembly (the world) is well-adapted for fleshly souls: the grave and shroud are suitable to the dead. 1655
  • نفسها را لایقست این انجمن ** مرده را درخور بود گور و کفن

  • Although the fleshly soul is sagacious and acute, its qibla (objective) is this world, (therefore) regard it as dead.
  • نفس اگر چه زیرکست و خرده‌دان ** قبله‌اش دنیاست او را مرده دان

  • (But when) the water of God's inspiration has reached this dead (soul), the living (soul) comes into view (rises) from the tomb of a corpse.
  • آب وحی حق بدین مرده رسید ** شد ز خاک مرده‌ای زنده پدید

  • Until inspiration comes, do not thou (meanwhile) be duped by that rouge (vanity) of “May his life be long!”
  • تا نیاید وحش تو غره مباش ** تو بدان گلگونه‌ی طال بقاش

  • Seek the applause and renown that does not die away, the splendour of the sun that does not sink.
  • بانگ و صیتی جو که آن خامل نشد ** تاب خورشیدی که آن آفل نشد

  • Those abstruse sciences and disputations are (like) the people of Pharaoh: Death is like the water of the Nile. 1660
  • آن هنرهای دقیق و قال و قیل ** قوم فرعون‌اند اجل چون آب نیل

  • Although their brilliance and pomp and show and enchantment drag the people along by the scruff of the neck,
  • رونق و طاق و طرنب و سحرشان ** گرچه خلقان را کشد گردن کشان

  • Know that all (that) is (like) the enchantments of the magicians; know that Death is (like) the rod (of Moses) which became a dragon.
  • سحرهای ساحران دان جمله را ** مرگ چوبی دان که آن گشت اژدها

  • It made one mouthful of all (their) sorceries. There was a world filled with night: the dawn devoured it.
  • جادویها را همه یک لقمه کرد ** یک جهان پر شب بد آن را صبح خورد

  • The light is not made greater and more by that (act of) devouring; nay, it is just the same as it has (always) been before.
  • نور از آن خوردن نشد افزون و بیش ** بل همان سانست کو بودست پیش

  • It is increased in respect of the effect (which it has produced), but not in respect of its essence: the essence hath (suffers) no increase or diminution. 1665
  • در اثر افزون شد و در ذات نی ** ذات را افزونی و آفات نی

  • God was not increased by (His) bringing the world into existence: that which He was not formerly He has not become now;
  • حق ز ایجاد جهان افزون نشد ** آنچ اول آن نبود اکنون نشد

  • But the effect (phenomenal being) was increased by (His) bringing created things into existence: there is (a great) difference between these two increases.
  • لیک افزون گشت اثر ز ایجاد خلق ** در میان این دو افزونیست فرق

  • The increase of the effect is His manifestation, in order that His attributes and action may be made visible.
  • هست افزونی اثر اظهار او ** تا پدید آید صفات و کار او