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5
1515-1539

  • Do not bewail his aversion, do not make yourself (do not let yourself behave as) a fool and ignoramus; 1515
  • تو از آن اعراض او افغان مکن  ** خویشتن را ابله و نادان مکن 

  • Nay, thank God and give bread (alms), (in gratitude) that you have not become old (and rotten) in his sack,
  • بلک شکر حق کن و نان بخش کن  ** که نگشتی در جوال او کهن 

  • (But) have quickly come out of his sack to seek the true Eternal Friend,
  • از جوالش زود بیرون آمدی  ** تا بجویی یار صدق سرمدی 

  • The delectable Friend whose friendship's cord becomes threefold (thrice as strong) after thy death.
  • نازنین یاری که بعد از مرگ تو  ** رشته‌ی یاری او گردد سه تو 

  • That friend, in sooth, may be the (Divine) Sultan and exalted King, or he may be one accepted of the Sultan and one who intercedes (with Him).
  • آن مگر سلطان بود شاه رفیع  ** یا بود مقبول سلطان و شفیع 

  • You are (now) delivered from the false coiner and (his) hypocrisy and fraud: you have seen his tumour (imposture) plainly before death. 1520
  • رستی از قلاب و سالوس و دغل  ** غر او دیدی عیان پیش از اجل 

  • If you understood (aright) this injustice shown towards you by the people in the world, it is a hidden treasure of gold.
  • این جفای خلق با تو در جهان  ** گر بدانی گنج زر آمد نهان 

  • The people are made to be thus evil-natured towards you, that your face may inevitably be turned Yonder.
  • خلق را با تو چنین بدخو کنند  ** تا ترا ناچار رو آن سو کنند 

  • Know this for sure that in the end all of them will become adversaries and foes and rebels.
  • این یقین دان که در آخر جمله‌شان  ** خصم گردند و عدو و سرکشان 

  • You will be left in the tomb, lamenting and beseeching the One (God), (and crying), “Do not leave me (here) alone!
  • تو بمانی با فغان اندر لحد  ** لا تذرنی فرد خواهان از احد 

  • O Thou whose harshness is better than the troth of the faithful, the honey (kindness) of the faithful is also from Thy bounty.” 1525
  • ای جفاات به ز عهد وافیان  ** هم ز داد تست شهد وافیان 

  • Hearken to your own reason, O possessor of a granary, and commit your wheat to the earth of Allah,
  • بشنو از عقل خود ای انباردار  ** گندم خود را به ارض الله سپار 

  • That it may be safe from thieves and weevils. Kill the Devil with the wood-fretter (of reason) as quickly as possible;
  • تا شود آمن ز دزد و از شپش  ** دیو را با دیوچه زوتر بکش 

  • For he is always frightening you with (the threat of) poverty: make him your prey like a partridge, O valiant hawk.
  • کو همی ترساندت هم دم ز فقر  ** هم‌چو کبکش صید کن ای نره صقر 

  • It would be a shame for the falcon of the mighty and fortunate Sultan to be made a prey by the partridge.
  • باز سلطان عزیزی کامیار  ** ننگ باشد که کند کبکش شکار 

  • He (the father) gave many injunctions (to his sons) and sowed the seed of exhortation, (but) as their soil was nitrous (barren), ’twas of no avail. 1530
  • بس وصیت کرد و تخم وعظ کاشت  ** چون زمین‌شان شوره بد سودی نداشت 

  • Although the admonisher have a hundred appeals, counsel demands a retentive ear.
  • گرچه ناصح را بود صد داعیه  ** پند را اذنی بباید واعیه 

  • You counsel him (the heedless man) with a hundred courtesies, and he turns aside from your counsel.
  • تو به صد تلطیف پندش می‌دهی  ** او ز پندت می‌کند پهلو تهی 

  • A single person who obstinately refuses to listen will baffle a hundred (eloquent) speakers.
  • یک کس نامستمع ز استیز و رد  ** صد کس گوینده را عاجز کند 

  • Who should be more persuasive in counselling and sweeter-tongued than the prophets, whose words made an impression (even) on stones?
  • ز انبیا ناصح‌تر و خوش لهجه‌تر  ** کی بود کی گرفت دمشان در حجر 

  • (Yet) the bonds of the ill-fated (infidel) were not being loosed by that whereby mountain and stone were moved. 1535
  • زانچ کوه و سنگ درکار آمدند  ** می‌نشد بدبخت را بگشاده بند 

  • Such hearts as had egoism were described (in the words of the Qur’án) nay, harder (than stone).
  • آنچنان دلها که بدشان ما و من  ** نعتشان شدت بل اشد قسوة 

  • Explaining that the bounty of God and of the (Divine) Omnipotence is not dependent on receptivity, as human bounty is; for in the latter case receptivity is necessary. (In the former case it is not) because (the Divine) bounty is eternal, whereas receptivity is temporal. Bounty is an attribute of the Creator, while receptivity is an attribute of the creature; and the eternal cannot depend on the temporal, otherwise temporality (origination in time) would be absurd.
  • بیان آنک عطای حق و قدرت موقوف قابلیت نیست هم‌چون داد خلقان کی آن را قابلیت باید زیرا عطا قدیم است و قابلیت حادث عطا صفت حق است و قابلیت صفت مخلوق و قدیم موقوف حادث نباشد و اگر نه حدوث محال باشد 

  • The remedy for such a heart is the gift bestowed by a Transmuter: receptivity is not a necessary condition for His bounty.
  • چاره‌ی آن دل عطای مبدلیست  ** داد او را قابلیت شرط نیست 

  • Nay, His bounty is the necessary condition for receptivity: Bounty is the kernel, and receptivity the husk.
  • بلک شرط قابلیت داد اوست  ** داد لب و قابلیت هست پوست 

  • The change of Moses' rod into a serpent and the shining of his hand like a (resplendent) sun,
  • اینک موسی را عصا ثعبان شود  ** هم‌چو خورشیدی کفش رخشان شود