Where is our reason, that it should (be able to) perceive the spiritual West and East (the universal Divine epiphany) flashing forth a hundred kinds of splendour?
عقل ما کو تا ببیند غرب و شرق ** روح‌ها را می‌زند صد گونه برق
His (the Khwája's) ebb and flow was caused by a (great) foaming Sea: (now) the ebb has ceased and (only) the flow remains.
جزر و مدش بد به بحری در زبد ** منتهی شد جزر و باقی ماند مد
I am nine thousand (dinars) in debt and have no resources: there are (only) a hundred dinars, (resulting) from this subscription.
نه هزارم وام و من بی دست‌رس ** هست صد دینار ازین توزیع و بس
God hath withdrawn thee (from this world) and I am left in agony: I am going (hence) in despair, O thou whose dust is sweet!3325
حق کشیدت ماندم در کش‌مکش ** می‌روم نومید ای خاک تو خوش
Keep in thy mind a prayer for thy grief-stricken (mourner), O thou whose face and hands and prayers are auspicious.
همتی می‌دار در پر حسرتت ** ای همایون روی و دست و همتت
I come to the spring and the source of (all) fountains: I find in it instead of water blood.
آمدم بر چشمه و اصل عیون ** یافتم در وی به جای آب خون
The sky is the same sky, (but) ’tis not the same moonlight: the river is the same river, (but) the water is not the same water.
چرخ آن چرخست آن مهتاب نیست ** جوی آن جویست آب آن آب نیست
There are benefactors, (but) where is that one who was found (by all) to be (supremely) good? There are stars, (but) where is that sun?
محسنان هستند کو آن مستطاب ** اختران هستند کو آن آفتاب
Thou hast gone unto God, O venerated man: I too, therefore, will go unto God.”3330
تو شدی سوی خدا ای محترم ** پس به سوی حق روم من نیز هم
God is the assembly-place where the generations (of mankind) are mustered under His banner: all are brought before Us.
مجمع و پای علم ماوی القرون ** هست حق کل لدینا محضرون
The pictures (phenomenal forms), whether unconscious or conscious (of it), are (always) present in the hand of the Painter.
نقش‌ها گر بی‌خبر گر با خبر ** در کف نقاش باشد محتصر
Moment by moment that traceless One is setting down (what He will) on the page of their thought and (then) obliterating it.
دم به دم در صفحه‌ی اندیشه‌شان ** ثبت و محوی می‌کند آن بی‌نشان
He is putting anger (there) and taking acquiescence away: He is putting stinginess (there) and taking generosity away.
خشم می‌آرد رضا را می‌برد ** بخل می‌آرد سخا را می‌برد
Never for (even) half a wink at eve or morn are my ideas exempt from this (process of) imprinting (on the mind) and obliterating.3335
نیم لحظه مدرکاتم شام و غدو ** هیچ خالی نیست زین اثبات و محو
The potter works at the pot to fashion it: how should the pot become broad and long of itself?
کوزه‌گر با کوزه باشد کارساز ** کوزه از خود کی شود پهن و دراز
The wood is kept constantly in the carpenter's hand: else how should it be hewn and put into right shape?
چوب در دست دروگر معتکف ** ورنه چون گردد بریده و متلف
The garment (while being made) is in the hands of a tailor: else how should it sew and cut of itself?
جامه اندر دست خیاطی بود ** ورنه از خود چون بدوزد یا درد
The water-skin is with the water-carrier, O adept: else how should it become full or empty by itself?
مشک با سقا بود ای منتهی ** ورنه از خود چون شود پر یا تهی
You are being filled and emptied at every moment: know, then, that you are in the hand of His working.3340
هر دمی پر می‌شوی تی می‌شوی ** پس بدانک در کف صنع ویی
On the Day when the eye-bandage falls from the eye, how madly will the work be enamoured of the Worker!
چشم‌بند از چشم روزی کی رود ** صنع از صانع چه سان شیدا شود
(If) you have an eye, look with your own eye: do not look through the eye of an ignorant fool.
چشم‌داری تو به چشم خود نگر ** منگر از چشم سفیهی بی‌خبر
(If) you have an ear, hearken with your own ear: why be dependent on the ears of blockheads?
گوش داری تو به گوش خود شنو ** گوش گولان را چرا باشی گرو
Make a practice of seeing (for yourself) without blindly following any authority: think in accordance with the view of your own reason.
بی ز تقلیدی نظر را پیشه کن ** هم برای عقل خود اندیشه کن
How the Khwárizmsháh, may God have mercy upon him, while riding for pleasure, saw an exceedingly fine horse in his cavalcade; and how the king's heart fell in love with the beauty and elegance of the horse; and how the ‘Imádu ’l-Mulk caused the horse to appear undesirable to the king; and how the king preferred his (the ‘Imádu ’l-Mulk's) word to his own sight, as the Hakím (Saná’í), may God have mercy upon him, has said in the Iláhí-náma: “When the tongue of envy turns slave-dealer (salesman), you may get a Joseph for an ell of linen.” Owing to the envious feelings of Joseph's brethren when they acted as brokers (in selling him), (even) such a great beauty (as his) was veiled from the heart (perception) of the buyers and he began to seem ugly (to them), for “they (his brethren) were setting little value on him.”
دیدن خوارزمشاه رحمه الله در سیران در موکب خود اسپی بس نادر و تعلق دل شاه به حسن و چستی آن اسپ و سرد کردن عمادالملک آن اسپ را در دل شاه و گزیدن شاه گفت او را بر دید خویش چنانک حکیم رحمةالله علیه در الهی‌نامه فرمود چون زبان حسد شود نخاس یوسفی یابی از گزی کرباس از دلالی برادران یوسف حسودانه در دل مشتریان آن چندان حسن پوشیده شد و زشت نمودن گرفت کی و کانوا فیه من الزاهدین
A certain Amír had a fine horse: there was no equal to it in the Sultan's troop.3345
بود امیری را یکی اسپی گزین ** در گله‌ی سلطان نبودش یک قرین
Early (one morning) he rode out in the royal cavalcade: suddenly the Khwárizmsháh observed the horse.
او سواره گشت در موکب به گاه ** ناگهان دید اسپ را خوارزمشاه