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5
1758-1782

  • Lift up your head like a mountain, O man of authority, in order that the first rays of the Sun may strike upon you;
  • سر برآور هم‌چو کوهی ای سند  ** تا نخستین نور خور بر تو زند 

  • For the lofty firm-based mountain-peak is expecting the sun of dawn.
  • که آن سر کوه بلند مستقر  ** هست خورشید سحر را منتظر 

  • Reply to the simpleton who has said that this world would be delightful if there were no death and that the possessions of the present life would be delightful if they were not fleeting, and (has uttered) other absurdities in the same style.
  • جواب آن مغفل کی گفته است کی خوش بودی این جهان اگر مرگ نبودی وخوش بودی ملک دنیا اگر زوالش نبودی و علی هذه الوتیرة من الفشارات 

  • A certain man was saying, “The world would be delightful, were it not for the intervention of death.” 1760
  • آن یکی می‌گفت خوش بودی جهان  ** گر نبودی پای مرگ اندر میان 

  • The other said, “If there were no death, the tangled world would not be worth a straw.
  • آن دگر گفت ار نبودی مرگ هیچ  ** که نیرزیدی جهان پیچ‌پیچ 

  • It would be (like) a stack heaped up in the field and neglected and left unthreshed.
  • خرمنی بودی به دشت افراشته  ** مهمل و ناکوفته بگذاشته 

  • You have supposed (what is really) death to be life: you have sown your seed in a barren soil.
  • مرگ را تو زندگی پنداشتی  ** تخم را در شوره خاکی کاشتی 

  • The false (discursive) reason, indeed, sees the reverse (of the truth): it sees life as death, O man of weak judgement.”
  • عقل کاذب هست خود معکوس‌بین  ** زندگی را مرگ بیند ای غبین 

  • Do Thou, O God, show (unto us) everything as it really is in this house of illusion. 1765
  • ای خدا بنمای تو هر چیز را  ** آنچنان که هست در خدعه‌سرا 

  • None that has died is filled with grief on account of death; his grief is caused by having too little provision (for the life hereafter);
  • هیچ مرده نیست پر حسرت ز مرگ  ** حسرتش آنست کش کم بود برگ 

  • Otherwise (he would not grieve, for) he has come from a dungeon into the open country amidst fortune and pleasure and delight;
  • ورنه از چاهی به صحرا اوفتاد  ** در میان دولت و عیش و گشاد 

  • From this place of mourning and (this) narrow vale (of tribulation) he has been transported to the spacious plain.
  • زین مقام ماتم و ننگین مناخ  ** نقل افتادش به صحرای فراخ 

  • (’Tis) a seat of truth, not a palace of falsehood; a choice wine, not an intoxication with buttermilk.
  • مقعد صدقی نه ایوان دروغ  ** باده‌ی خاصی نه مستیی ز دوغ 

  • (’Tis) the seat of truth, and (there) God is beside him: he is delivered from this water and earth of the fire-temple. 1770
  • مقعد صدق و جلیسش حق شده  ** رسته زین آب و گل آتشکده 

  • And if you have not (yet) led the illuminative life, one or two moments (still) remain: die (to self) like a man!
  • ور نکردی زندگانی منیر  ** یک دو دم ماندست مردانه بمیر 

  • Concerning what may be hoped for from the mercy of God most High, who bestows His favours before they have been deserved— and He it is who sends down the rain after they have despaired. And many an estrangement produces intimacy (as its result), and there is many a blessed sin, and many a happiness that comes in a case where penalties are expected, in order that it may be known that God changes their evil deeds to good.
  • فیما یرجی من رحمة الله تعالی معطی النعم قبل استحقاقها و هو الذی ینزل الغیث من بعد ما قنطوا و رب بعد یورث قربا و رب معصیة میمونة و رب سعادة تاتی من حیث یرجی النقم لیعلم ان الله یبدل سیاتهم حسنات 

  • In the Traditions (of the Prophet) it is related that on the Day of Resurrection every single body will be commanded to arise.
  • در حدیث آمد که روز رستخیز  ** امر آید هر یکی تن را که خیز 

  • The blast of the trumpet is the command from the Holy God, namely, “O children (of Adam), lift up your heads from the grave.”
  • نفخ صور امرست از یزدان پاک  ** که بر آرید ای ذرایر سر ز خاک 

  • (Then) every one's soul will return to its body, just as consciousness returns to the (awakened) body at dawn.
  • باز آید جان هر یک در بدن  ** هم‌چو وقت صبح هوش آید به تن 

  • At daybreak the soul recognises its own body and re-enters its own ruin, like treasures (hidden in waste places). 1775
  • جان تن خود را شناسد وقت روز  ** در خراب خود در آید چون کنوز 

  • It recognises its own body and goes into it: how should the soul of the goldsmith go to the tailor?
  • جسم خود بشناسد و در وی رود  ** جان زرگر سوی درزی کی رود 

  • The soul of the scholar runs to the scholar, the spirit of the tyrant runs to the tyrant;
  • جان عالم سوی عالم می‌دود  ** روح ظالم سوی ظالم می‌دود 

  • For the Divine Knowledge has made them (the souls) cognisant (of their bodies), as (happens with) the lamb and the ewe, at the hour of dawn.
  • که شناسا کردشان علم اله  ** چونک بره و میش وقت صبحگاه 

  • The foot knows its own shoe in the dark: how should not the soul know its own body, O worshipful one?
  • پای کفش خود شناسد در ظلم  ** چون نداند جان تن خود ای صنم 

  • Dawn is the little resurrection: O seeker of refuge (with God), judge from it what the greater resurrection will be like. 1780
  • صبح حشر کوچکست ای مستجیر  ** حشر اکبر را قیاس از وی بگیر 

  • Even as the soul flies towards the clay (of its body), the scroll (of every one's good and evil actions) will fly into the left hand or the right.
  • آنچنان که جان بپرد سوی طین  ** نامه پرد تا یسار و تا یمین 

  • Into his hand will be put the scroll (register) of avarice and liberality, impiety and piety, and all the (good or evil) dispositions that he had formed yesterday.
  • در کفش بنهند نامه‌ی بخل و جود  ** فسق و تقوی آنچ دی خو کرده بود