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6
120-144

  • Their (the unspiritual men's) intellect is deeply involved in the dessert (pleasures) of this world: never, never do they think of abandoning sensuality. 120
  • عقلشان در نقل دنیا پیچ پیچ  ** فکرشان در ترک شهوت هیچ هیچ 

  • In the hour of pretension their breasts are (glowing) like the orient sun, (but) in the hour of pious devotion their endurance is (brief) as the lightning.
  • صدرشان در وقت دعوی هم‌چو شرق  ** صبرشان در وقت تقوی هم‌چو برق 

  • A learned man who shows self-conceit in (displaying) his talents is faithless as the world at the time for keeping faith.
  • عالمی اندر هنرها خودنما  ** هم‌چو عالم بی‌وفا وقت وفا 

  • At the time when he regards himself (with pride) he is not contained in the world: he has become lost in the gullet and belly, like bread.
  • وقت خودبینی نگنجد در جهان  ** در گلو و معده گم گشته چو نان 

  • (Yet) all these (evil) qualities of theirs may become good: evil does not remain when it turns to seeking good.
  • این همه اوصافشان نیکو شود  ** بد نماند چونک نیکوجو شود 

  • If egoism is foul-smelling like semen, (yet) when it attains unto the spirit (spirituality) it gains light. 125
  • گر منی گنده بود هم‌چون منی  ** چون به جان پیوست یابد روشنی 

  • Every mineral that sets its face towards (aspires to evolve into) the plant (the vegetative state)—life grows from the tree of its fortune.
  • هر جمادی که کند رو در نبات  ** از درخت بخت او روید حیات 

  • Every plant that turns its face towards the (animal) spirit drinks, like Khizr, from the Fountain of Life.
  • هر نباتی کان به جان رو آورد  ** خضروار از چشمه‌ی حیوان خورد 

  • Once more, when the (animal) spirit sets its face towards the (Divine) Beloved, it lays down its baggage (and passes) into the life without end.
  • باز جان چون رو سوی جانان نهد  ** رخت را در عمر بی‌پایان نهد 

  • How an inquirer asked (a preacher) about a bird that was supposed to have settled on the wall of a city—“Is its head more excellent and estimable and noble and honourable or its tail?”—and how the preacher gave him a reply suited to the measure of his understanding.
  • سال سایل از مرغی کی بر سر ربض شهری نشسته باشد سر او فاضل‌ترست و عزیزتر و شریف‌تر و مکرم‌تر یا دم او و جواب دادن واعظ سایل را به قدر فهم او 

  • One day an inquirer said to a preacher, “O thou who art the pulpit's most eminent expounder,
  • واعظی را گفت روزی سایلی  ** کای تو منبر را سنی‌تر قایلی 

  • I have a question to ask. Answer my question in this assembly-place, O possessor of the marrow (of wisdom). 130
  • یک سالستم بگو ای ذو لباب  ** اندرین مجلس سالم را جواب 

  • A bird has settled on the city-wall: which is better—its head or its tail?”
  • بر سر بارو یکی مرغی نشست  ** از سر و از دم کدامینش بهست 

  • He replied, “If its face is to the town and its tail to the country, know that its face is better than its tail;
  • گفت اگر رویش به شهر و دم به ده  ** روی او از دم او می‌دان که به 

  • But if its tail is towards the town and its face to the country, be the dust on that tail and spring away from its face.”
  • ور سوی شهرست دم رویش به ده  ** خاک آن دم باش و از رویش بجه 

  • A bird flies to its nest by means of wings: the wings of Man are aspiration, O people.
  • مرغ با پر می‌پرد تا آشیان  ** پر مردم همتست ای مردمان 

  • (In the case of) the lover who is soiled with good and evil, do not regard the good and evil; (only) regard the aspiration. 135
  • عاشقی که آلوده شد در خیر و شر  ** خیر و شر منگر تو در همت نگر 

  • If a falcon be white and beyond compare, (yet) it becomes despicable when it hunts a mouse;
  • باز اگر باشد سپید و بی‌نظیر  ** چونک صیدش موش باشد شد حقیر 

  • And if there be an owl that has desire for the king, it is (noble as) the falcon's head: do not regard the hood.
  • ور بود چغدی و میل او به شاه  ** او سر بازست منگر در کلاه 

  • Man, no bigger than a kneading-trough (scooped in a log), has surpassed (in glory) the heavens and the aether (the empyrean).
  • آدمی بر قد یک طشت خمیر  ** بر فزود از آسمان و از اثیر 

  • Did this heaven ever hear (the words) We have honoured which this sorrowful Man heard (from God)?
  • هیچ کرمنا شنید این آسمان  ** که شنید این آدمی پر غمان 

  • Did any one offer to earth and sky (his) beauty and reason and eloquence and fond affection? 140
  • بر زمین و چرخ عرضه کرد کس  ** خوبی و عقل و عبارات و هوس 

  • Didst thou ever display to heaven thy beauty of countenance and thy sureness of judgement in (matters of) opinion?
  • جلوه کردی هیچ تو بر آسمان  ** خوبی روی و اصابت در گمان 

  • Didst thou ever, O son, offer thy silvery limbs to the pictured forms in the bath-house?
  • پیش صورتهای حمام ای ولد  ** عرضه کردی هیچ سیم‌اندام خود 

  • (No); thou leavest those houri-like figures and displayest thyself to a half-blind old woman.
  • بگذری زان نقشهای هم‌چو حور  ** جلوه آری با عجوز نیم‌کور 

  • What is there in the old woman that was not in them, so that she rapt thee away from those figures (and attracted thee) to herself?
  • در عجوزه چیست که ایشان را نبود  ** که ترا زان نقشها با خود ربود