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4
1684-1708

  • It would have sought the elixir of (Divine) grace; its reason would have prevailed over its hypocrisy.
  • کیمیای فضل را طالب بدی ** عقل او بر زرق او غالب بدی

  • Since it would have become broken-hearted on account of its (evil) state, it would have seen before it Him who mends them that are broken. 1685
  • چون شکسته‌دل شدی از حال خویش ** جابر اشکستگان دیدی به پیش

  • (When) it saw the end and became broken (contrite), it was at once bandaged by the Bone-setter.
  • عاقبت را دید و او اشکسته شد ** از شکسته‌بند در دم بسته شد

  • The (Divine) grace impelled the pieces of copper towards the elixir; the gilt (coin) remained deprived of (Divine) bounty.
  • فضل مسها را سوی اکسیر راند ** آن زراندود از کرم محروم ماند

  • O gilt one, do not make pretensions: recognise that thy purchaser will not (always) remain so blind.
  • ای زراندوده مکن دعوی ببین ** که نماند مشتریت اعمی چنین

  • The light of the place of congregation (at the Last Judgement) will cause their (the purchasers') eyes to see and will expose thy blindfolding (of them).
  • نور محشر چشمشان بینا کند ** چشم بندی ترا رسوا کند

  • Look at those who have seen the end: they are the amazement of souls and the envy of the eye. 1690
  • بنگر آنها را که آخر دیده‌اند ** حسرت جانها و رشک دیده‌اند

  • Look at those who have seen (only) the present: their inmost self is corrupt; they are radically decapitated (cut off from the Truth).
  • بنگر آنها را که حالی دیده‌اند ** سر فاسد ز اصل سر ببریده‌اند

  • To the seer of the present, who is in ignorance and doubt, both the true dawn and the false dawn are one (and the same).
  • پیش حالی‌بین که در جهلست و شک ** صبح صادق صبح کاذب هر دو یک

  • The false dawn has given a hundred thousand caravans to the wind of destruction, O youth.
  • صبح کاذب صد هزاران کاروان ** داد بر باد هلاکت ای جوان

  • There is no genuine money that has not a deceptive counterfeit: alas for the soul that does not possess the touchstone and scissors!
  • نیست نقدی کش غلط‌انداز نیست ** وای آن جان کش محک و گاز نیست

  • Warning the pretender to shun pretension and enjoining him to follow (the true guide).
  • زجر مدعی از دعوی و امر کردن او را به متابعت

  • Bú Musaylim said, “I myself am Ahmad (Mohammed): I have cunningly confounded the religion of Ahmad.” 1695
  • بو مسیلم گفت خود من احمدم ** دین احمد را به فن برهم زدم

  • Say to Bú Musaylim, “Do not behave with insolence: be not deluded by the beginning, regard the end.
  • بو مسیلم را بگو کم کن بطر ** غره‌ی اول مشو آخر نگر

  • Do not act thus as a guide from (with the motive of) greed for amassing (wealth and power): follow behind, in order that the Candle (the true guide) may go in front (of thee).”
  • این قلاوزی مکن از حرص جمع ** پس‌روی کن تا رود در پیش شمع

  • The Candle, like the moon, shows (clearly) the (traveller's) destination, and whether in this direction there is the grain (of spiritual welfare) or the place for the snare (of perdition).
  • شمع مقصد را نماید هم‌چو ماه ** کین طرف دانه‌ست یا خود دامگاه

  • Whether thou wilt or not, (so long as thou art) with the Lantern the form of falcon and the form of crow become visible (to thee).
  • گر بخواهی ور نخواهی با چراغ ** دیده گردد نقش باز و نقش زاغ

  • Otherwise, (beware, for) these crows have lit (the lantern of) fraud: they have learned the cry of the white falcons. 1700
  • ورنه این زاغان دغل افروختند ** بانگ بازان سپید آموختند

  • If a man learn the cry of the hoopoe, (yet) where is the mystery of the hoopoe and the message from Sabá?
  • بانگ هدهد گر بیاموزد فتی ** راز هدهد کو و پیغام سبا

  • Know (distinguish) the natural cry from the artificial one, (know) the crown of kings from the crown (crest) of hoopoes.
  • بانگ بر رسته ز بر بسته بدان ** تاج شاهان را ز تاج هدهدان

  • These shameless persons have attached to their tongues the speech of dervishes and the deep sayings of gnostics.
  • حرف درویشان و نکته‌ی عارفان ** بسته‌اند این بی‌حیایان بر زبان

  • Every destruction of an olden people that there was—(it was) because they deemed sandal-wood to be (common) wood.
  • هر هلاک امت پیشین که بود ** زانک چندل را گمان بردند عود

  • They had the discernment that should make that (difference) evident, but greed and cupidity make (men) blind and deaf. 1705
  • بودشان تمییز کان مظهر کند ** لیک حرص و آز کور و کر کند

  • The blindness of the (physically) blind is not far from (the Divine) mercy; ’tis the blindness of greed that is inexcusable.
  • کوری کوران ز رحمت دور نیست ** کوری حرص است که آن معذور نیست

  • Crucifixion (tribulation) inflicted by the King (God) is not far from mercy; the crucifixion (torment) of envy is not forgiven (by God).
  • چارمیخ شه ز رحمت دور نی ** چار میخ حاسدی مغفور نی

  • O fish, regard the end; do not regard the hook: evil appetite has bandaged (blindfolded) thine eye that sees the end.
  • ماهیا آخر نگر بنگر بشست ** بدگلویی چشم آخربینت بست