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4
1613-1662

  • Reckon every particle of the World (to be) like this: bring its beginning and its end into consideration.
  • همچنین هر جزو عالم می‌شمر ** اول و آخر در آرش در نظر

  • The more any one regards the end (ákhir) the more blessed he is; the more any one regards the stable (ákhur) the more banned he is.
  • هر که آخربین‌تر او مسعودتر ** هر که آخربین‌تر او مطرودتر

  • Regard every one's face as the glorious moon: when the beginning has been seen, see the end (also), 1615
  • روی هر یک چون مه فاخر ببین ** چونک اول دیده شد آخر ببین

  • Lest thou become a man blind of one eye, like Iblís: he, like a person docked (deprived of perfect sight), sees (the one) half and not (the other) half.
  • تا نباشی هم‌چو ابلیس اعوری ** نیم بیند نیم نی چون ابتری

  • He saw the clay (tín) of Adam but did not see his obedience to God (dín): he saw in him this world but did not see that (spirit) which beholds yonder world.
  • دید طین آدم و دینش ندید ** این جهان دید آن جهان‌بینش ندید

  • The superiority of men to women, O valorous one, is not on account of strength and money-making and (the possession of) landed estates;
  • فضل مردان بر زنان ای بو شجاع ** نیست بهر قوت و کسب و ضیاع

  • Otherwise the lion and elephant because of (their) strength would be superior to the human being, O blind one.
  • ورنه شیر و پیل را بر آدمی ** فضل بودی بهر قوت ای عمی

  • The superiority of men to women, O time-server, is because man is more regardful of the end. 1620
  • فضل مردان بر زن ای حالی‌پرست ** زان بود که مرد پایان بین‌ترست

  • The man who is crooked in respect of seeing the end, he, like a woman, is inferior to those acquainted with the end.
  • مرد کاندر عاقبت‌بینی خمست ** او ز اهل عاقبت چون زن کمست

  • From the World are coming two cries in opposition (to each other): (bethink thyself) for which (of them) thou art adapted.
  • از جهان دو بانگ می‌آید به ضد ** تا کدامین را تو باشی مستعد

  • Its one cry is the (means of) quickening the devout with (spiritual) life; and its other cry is the (means of) cajoling the graceless.
  • آن یکی بانگش نشور اتقیا ** وان یکی بانگش فریب اشقیا

  • (The World says), “I am the thorn-blossom, O sweet cherisher (of love for me): the flower will drop and I shall remain a (mere) thorn-bough.”
  • من شکوفه‌ی خارم ای خوش گرمدار ** گل بریزد من بمانم شاخ خار

  • The cry of its (the World's) blossom is, “Here is the flower-seller!” The cry of its thorn is, “Do not strive (to advance) towards me.” 1625
  • بانگ اشکوفه‌ش که اینک گل‌فروش ** بانگ خار او که سوی ما مکوش

  • (If) thou hast accepted (responded to) this (alluring cry), thou art left (unmoved) by the other, for a lover is deaf to the contrary of the object loved (by him).
  • این پذیرفتی بماندی زان دگر ** که محب از ضد محبوبست کر

  • The one cry is this, “Here am I, ready”; the other cry is, “Look upon my latter end.
  • آن یکی بانگ این که اینک حاضرم ** بانگ دیگر بنگر اندر آخرم

  • My readiness is like guile and ambush: behold the image of the end in the mirror of the beginning.”
  • حاضری‌ام هست چون مکر و کمین ** نقش آخر ز آینه‌ی اول ببین

  • When thou hast gone into one of these two sacks, thou hast become contrary and unsuitable to the other.
  • چون یکی زین دو جوال اندر شدی ** آن دگر را ضد و نا درخور شدی

  • Oh, happy is he who, from the first, heard that which the intelligences and the (spiritual) ears of (holy) men have heard. 1630
  • ای خنک آنکو ز اول آن شنید ** کش عقول و مسمع مردان شنید

  • (If) it (the World) has found the house (the heart) empty and taken abode (there), all else appears to him (the owner of the house) perverted or wonderful (extraordinary).
  • خانه خالی یافت و جا را او گرفت ** غیر آنش کژ نماید یا شگفت

  • (So with) the new pot that has drawn to itself some urine: water cannot detach that filth (from it).
  • کوزه‌ی نو کو به خود بولی کشید ** آن خبث را آب نتواند برید

  • Everything in the world draws something (to itself): infidelity (draws) the infidel and righteousness him who is guided aright.
  • در جهان هر چیز چیزی می‌کشد ** کفر کافر را و مرشد را رشد

  • There is both the amber and the magnet (lodestone): whether thou art iron or straw thou wilt come to the hook (thou wilt be attracted).
  • کهربا هم هست و مقناطیس هست ** تا تو آهن یا کهی آیی بشست

  • The magnet carries thee off if thou art iron; and if thou art straw, thou wilt be in contact with the amber. 1635
  • برد مقناطیست ار تو آهنی ** ور کهی بر کهربا بر می‌تنی

  • When any one is not associated with the good, he inevitably becomes a neighbour to the wicked.
  • آن یکی چون نیست با اخیار یار ** لاجرم شد پهلوی فجار جار

  • Moses is very despicable in the eyes of the Egyptian; Hámán is exceedingly accursed in the eyes of the Israelite.
  • هست موسی پیش قبطی بس ذمیم ** هست هامان پیش سبطی بس رجیم

  • The spirit of Hámán has drawn the Egyptian (to itself); the spirit of Moses has sought the Israelite.
  • جان هامان جاذب قبطی شده ** جان موسی طالب سبطی شده

  • The belly of the ass draws straw (to itself) at the (moment of) indrawing (deglutition); the belly of Adam (Man) is an attractor of wheat-broth.
  • معده‌ی خر که کشد در اجتذاب ** معده‌ی آدم جذوب گندم آب

  • If, on account of the darkness (of ignorance), thou dost not recognise a person (so as to discern his real nature), look at him whom he has made his imam (leader); 1640
  • گر تو نشناسی کسی را از ظلام ** بنگر او را کوش سازیدست امام

  • Explaining that the gnostic hath a nutriment (consisting) of the Light of God, for (the Prophet said), "I pass the night with my Lord: He giveth me meat and drink"; and "Hunger is God's food whereby He revives the bodies of the siddíqs," that is, "in hunger God's food reaches (them)."
  • بیان آنک عارف را غذاییست از نور حق کی ابیت عند ربی یطعمنی و یسقینی و قوله الجوع طعام الله یحیی به ابدان الصدیقین ای فی الجوع یصل طعام‌الله

  • For every foal goes after its dam, so that thereby (the fact of) its being a congener becomes apparent.
  • زانک هر کره پی مادر رود ** تا بدان جنسیتش پیدا شود

  • The human creature's milk comes from the breast (the upper half); the milk of the ass comes from the under-half.
  • آدمی را شیر از سینه رسد ** شیر خر از نیم زیرینه رسد

  • ’Tis the Justice of the Dispenser, ’tis an act of (just) dispensation: the wonder is this, that (in the Divine dispensation) there is neither compulsion nor injustice.
  • عدل قسامست و قسمت کردنیست ** این عجب که جبر نی و ظلم نیست

  • Were there compulsion, how would there be repentance? Were there injustice, how would there be protection?
  • جبر بودی کی پشیمانی بدی ** ظلم بودی کی نگهبانی بدی

  • The day is ended: the lesson will be to-morrow: how should the day (of this life) contain our mystery? 1645
  • روز آخر شد سبق فردا بود ** راز ما را روز کی گنجا بود

  • O thou who hast put firm confidence in the breath (vain words) and flattery of a scoundrel,
  • ای بکرده اعتماد واثقی ** بر دم و بر چاپلوس فاسقی

  • Thou hast raised up a tent of bubbles: in the end (thou wilt find that) that tent has exceedingly weak ropes.
  • قبه‌ای بر ساختستی از حباب ** آخر آن خیمه‌ست بس واهی‌طناب

  • Hypocrisy is like lightning, and in its gleam the travellers cannot see the way.
  • زرق چون برقست و اندر نور آن ** راه نتوانند دیدن ره‌روان

  • This world and its people are good-for-nothing: both are unanimous in respect of (their) faithlessness.
  • این جهان و اهل او بی‌حاصل‌اند ** هر دو اندر بی‌وفایی یکدل‌اند

  • The son of the world (the worldling) is faithless like the world: though he turn the face towards thee, that face is (really) the nape (back). 1650
  • زاده‌ی دنیا چو دنیا بی‌وفاست ** گرچه رو آرد به تو آن رو قفاست

  • The people of that (other) world, like that world, on account of (their) probity continue for ever in (observance of their) covenant and promise.
  • اهل آن عالم چو آن عالم ز بر ** تا ابد در عهد و پیمان مستمر

  • When, in sooth, did two prophets oppose each other? When did they wrest (their) evidential miracles (spiritual powers and privileges) from one another?
  • خود دو پیغمبر به هم کی ضد شدند ** معجزات از همدگر کی بستدند

  • How should the fruit of that world become stale? Intellectual joy does not turn into sorrows.
  • کی شود پژمرده میوه‌ی آن جهان ** شادی عقلی نگردد اندهان

  • The fleshly soul is unplighted (bound by no covenant); for that reason it ought to be killed: it is base, and base is the spot to which its desires are directed.
  • نفس بی‌عهدست زان رو کشتنیست ** او دنی و قبله‌گاه او دنیست

  • This assembly (the world) is well-adapted for fleshly souls: the grave and shroud are suitable to the dead. 1655
  • نفسها را لایقست این انجمن ** مرده را درخور بود گور و کفن

  • Although the fleshly soul is sagacious and acute, its qibla (objective) is this world, (therefore) regard it as dead.
  • نفس اگر چه زیرکست و خرده‌دان ** قبله‌اش دنیاست او را مرده دان

  • (But when) the water of God's inspiration has reached this dead (soul), the living (soul) comes into view (rises) from the tomb of a corpse.
  • آب وحی حق بدین مرده رسید ** شد ز خاک مرده‌ای زنده پدید

  • Until inspiration comes, do not thou (meanwhile) be duped by that rouge (vanity) of “May his life be long!”
  • تا نیاید وحش تو غره مباش ** تو بدان گلگونه‌ی طال بقاش

  • Seek the applause and renown that does not die away, the splendour of the sun that does not sink.
  • بانگ و صیتی جو که آن خامل نشد ** تاب خورشیدی که آن آفل نشد

  • Those abstruse sciences and disputations are (like) the people of Pharaoh: Death is like the water of the Nile. 1660
  • آن هنرهای دقیق و قال و قیل ** قوم فرعون‌اند اجل چون آب نیل

  • Although their brilliance and pomp and show and enchantment drag the people along by the scruff of the neck,
  • رونق و طاق و طرنب و سحرشان ** گرچه خلقان را کشد گردن کشان

  • Know that all (that) is (like) the enchantments of the magicians; know that Death is (like) the rod (of Moses) which became a dragon.
  • سحرهای ساحران دان جمله را ** مرگ چوبی دان که آن گشت اژدها