From the bath he returned to the bridal chamber, a laughing-stock (to all): beside him sat the (Khwája's) daughter (dressed) like a bride.
آمد از حمام در گردک فسوس ** پیش او بنشست دختر چون عروس
Her mother (too) was sitting there to keep watch, lest he should make any attempt in the daytime.
مادرش آنجا نشسته پاسبان ** که نباید کو کند روز امتحان
He eyed her sulkily for awhile: then with both hands (spread) he gave her the ten (fingers).
ساعتی در وی نظر کرد از عناد ** آنگهان با هر دو دستش ده بداد
“May no one,” he exclaimed, “live in wedlock with a nasty evil-doing bride like thee!
گفت کس را خود مبادا اتصال ** با چو تو ناخوش عروس بدفعال
By day thy face is the face of fresh young ladies; noctu penis tuus turpis pejor est quam veretrum asini.” [By day thy face is the face of fresh young ladies; by night, your ugly penis (is) worse than the penis of an ass.”]315
روز رویت روی خاتونان تر ** کیر زشتت شب بتر از کیر خر
Even so all the pleasures of this world are very delightful (when viewed) from a distance before the (actual) test.
همچنان جمله نعیم این جهان ** بس خوشست از دور پیش از امتحان
Seen from a distance they appear (like refreshing) water, (but) when you approach (them) they are a mirage.
مینماید در نظر از دور آب ** چون روی نزدیک باشد آن سراب
She (the World) is a stinking hag, though by reason of her great blandishments she displays herself like a young bride.
گنده پیرست او و از بس چاپلوس ** خویش را جلوه کند چون نو عروس
Hark! Do not be deceived by her rouge, do not taste her sherbet which is mixed with poison!
هین مشو مغرور آن گلگونهاش ** نوش نیشآلودهی او را مچش
Have patience (self-restraint), for patience is the key to joy, lest like Faraj you fall into a hundred (grievous) straits.320
صبر کن کالصبر مفتاح الفرج ** تا نیفتی چون فرج در صد حرج
Her (the World's) bait is visible, (but) her trap is hidden: at first (sight) her favours seem sweet to you.
آشکارا دانه پنهان دام او ** خوش نماید ز اولت انعام او
Explaining that this self-delusion was not (peculiar) to that Hindú alone; on the contrary, every human being is afflicted with a similar self-delusion at every stage (of the journey), except those whom God has preserved.
در بیان آنک این غرور تنها آن هندو را نبود بلک هر آدمیی به چنین غرور مبتلاست در هر مرحلهای الا من عصم الله
Since you are attached to those (worldly goods), oh, beware! How often (afterwards) will you sob piteously in repentance!
چون بپیوستی بدان ای زینهار ** چند نالی در ندامت زار زار
The names “princehood,” “vizierate,” and “kingship” (are enticing, but) hidden beneath them is death and pain and giving up the ghost.
نام میری و وزیری و شهی ** در نهانش مرگ و درد و جاندهی
Be a slave (of God) and walk on the earth like a horse (under the rider), not like a bier which is carried on the necks (of the bearers).
بنده باش و بر زمین رو چون سمند ** چون جنازه نه که بر گردن برند
The ungrateful (worldly) man wishes all people to carry him: they bring him, like a dead rider, to the grave.325
جمله را حمال خود خواهد کفور ** چون سوار مرده آرندش به گور
If you dream of any one (being carried) on a bier, he will become a high-stirruped rider of (will rise to high eminence in) office.
بر جنازه هر که را بینی به خواب ** فارس منصب شود عالی رکاب
Inasmuch as the coffin is a burden on the people (who carry it), these grandees have laid the burden (of their rank and riches) on (the necks of) the people (whom they oppress).
زانک آن تابوت بر خلقست بار ** بار بر خلقان فکندند این کبار
Do not lay your burden on any one, lay it on yourself: do not seek eminence, ’tis best to be poor.
بار خود بر کس منه بر خویش نه ** سروری را کم طلب درویش به
Do not be perpetually riding on the necks of people, lest gout attack your feet.
مرکب اعناق مردم را مپا ** تا نیاید نقرست اندر دو پا
The vehicle which you will curse in the end, saying, “Thou resemblest a (flourishing) city, but thou art (really) a ruined village”—330
مرکبی را که آخرش تو ده دهی ** که به شهری مانی و ویراندهی
Curse it now when it (still) appears to you like a city, in order that (ultimately) you may not have to unload in the wilderness.
ده دهش اکنون که چون شهرت نمود ** تا نباید رخت در ویران گشود
Curse it now when you (still) possess a hundred gardens, lest you become unable (to renounce it) and (become) devoted to the wilderness (of worldly fortune).
ده دهش اکنون که صد بستانت هست ** تا نگردی عاجز و ویرانپرست
The Prophet said, “If thou desirest Paradise from God, desire nothing from any one (else).
گفت پیغامبر که جنت از اله ** گر همیخواهی ز کس چیزی مخواه
When thou desirest nothing (from any one), I am thy surety for the Garden of resort and the vision of God.”
چون نخواهی من کفیلم مر ترا ** جنت الماوی و دیدار خدا
Because of this suretyship that Companion (of the Prophet) became so independent (of others) that one day when he had mounted (his horse),335
آن صحابی زین کفالت شد عیار ** تا یکی روزی که گشته بد سوار