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5
1486-1535

  • The Turk shakes (moves to and fro) his hand in sowing, because that (former) crop of his has been produced from the same soil.
  • زان بیفشاند به کشتن ترک دست  ** که آن غله‌ش هم زان زمین حاصل شدست 

  • Likewise the shoemaker buys hide and leather and morocco (with) the surplus left over from (what he spends on) bread,
  • کفشگر هم آنچ افزاید ز نان  ** می‌خرد چرم و ادیم و سختیان 

  • Saying, “These have (always) been the sources of my income: from these, accordingly, my means of livelihood are flowing.”
  • که اصول دخلم اینها بوده‌اند  ** هم ازینها می‌گشاید رزق بند 

  • His income has come from that place: consequently he bestows (it) in the same place with liberality and generosity.
  • دخل از آنجا آمدستش لاجرم  ** هم در آنجا می‌کند داد و کرم 

  • This soil (that produces crops) and (this) morocco are only a veil (secondary cause): know that at every moment the (real) source of livelihood is in God. 1490
  • این زمین و سختیان پرده‌ست و بس  ** اصل روزی از خدا دان هر نفس 

  • When you sow, sow in the soil of the Origin, that for every single (seed) a hundred thousand (blessings) may grow.
  • چون بکاری در زمین اصل کار  ** تا بروید هر یکی را صد هزار 

  • If just now (recently) you have sown seed, (as) I will suppose, in a soil which you thought (would be) a means (of producing crops)—
  • گیرم اکنون تخم را گر کاشتی  ** در زمینی که سبب پنداشتی 

  • When it (the seed) does not grow during two or three years, how can you do aught but put your hand (to your head) in supplication and prayer?
  • چون دو سه سال آن نروید چون کنی  ** جز که در لابه و دعا کف در زنی 

  • You will beat your hand on your head in the presence of God: (your) hand and head bear witness to His giving sustenance;
  • دست بر سر می‌زنی پیش اله  ** دست و سر بر دادن رزقش گواه 

  • So that you may know that He is the Source of the source of (all) sustenance, and that the seeker of sustenance may seek only Him. 1495
  • تا بدانی اصل اصل رزق اوست  ** تا همو را جوید آنک رزق‌جوست 

  • Seek sustenance from Him, do not seek it from Zayd and ‘Amr: seek intoxication from Him, do not seek it from beng and wine.
  • رزق از وی جو مجو از زید و عمرو  ** مستی از وی جو مجو از بنگ و خمر 

  • Desire wealth from Him, not from treasure and possessions: desire aid from Him, not from paternal and maternal uncles.
  • توانگری زو خو نه از گنج و مال  ** نصرت از وی خواه نه از عم و خال 

  • At the last you will be left without (all) these things: hark, unto whom will you call then?
  • عاقبت زینها بخواهی ماندن  ** هین کرا خواهی در آن دم خواندن 

  • Call unto Him now, and leave (all) the rest, that you may inherit the kingdom of the world.
  • این دم او را خوان و باقی را بمان  ** تا تو باشی وارث ملک جهان 

  • When comes (the Day on which) a man shall flee from his brother and on such a Day the son will flee from his father, 1500
  • چون یفر المرء آید من اخیه  ** یهرب المولود یوما من ابیه 

  • In that hour every friend will become your foe, because (in the world) he was your idol and one who hindered (you) from (following) the (right) Way.
  • زان شود هر دوست آن ساعت عدو  ** که بت تو بود و از ره مانع او 

  • You were averting your face from the Painter of the face, since you were gaining heart's delight from a (mere) picture.
  • روی از نقاش رو می‌تافتی  ** چون ز نقشی انس دل می‌یافتی 

  • If at this (present) time your friends become hostile to you and turn aside from you and quarrel (with you),
  • این دم ار یارانت با تو ضد شوند  ** وز تو برگردند و در خصمی روند 

  • Take heed and say, “Lo, my fortune is triumphant: that which would have happened to-morrow (at the Last Judgement) has happened to-day.
  • هین بگو نک روز من پیروز شد  ** آنچ فردا خواست شد امروز شد 

  • The people of this caravanseray (the world) have become my enemies, in order that the Resurrection might be made clearly visible to me beforehand, 1505
  • ضد من گشتند اهل این سرا  ** تا قیامت عین شد پیشین مرا 

  • Ere I should lose my time and associate with them to the end of my life.
  • پیش از آنک روزگار خود برم  ** عمر با ایشان به پایان آورم 

  • I had bought defective goods: thanks (to God) that I have become aware of their defectiveness in time,
  • کاله‌ی معیوب بخریده بدم  ** شکر کز عیبش بگه واقف شدم 

  • Ere the stock-in-trade should go out of my hands and finally come forth (be exposed) as defective.
  • پیش از آن کز دست سرمایه شدی  ** عاقبت معیوب بیرون آمدی 

  • My wealth was (all but) gone, my life was (all but) gone, O man of noble lineage: I had (all but) given away my wealth and life for damaged goods.
  • مال رفته عمر رفته ای نسیب  ** ماه و جان داده پی کاله‌ی معیب 

  • I sold my merchandise, I received base gold: I was going home in great jubilation. 1510
  • رخت دادم زر قلبی بستدم  ** شاد شادان سوی خانه می‌شدم 

  • Thanks (to God) that this gold was shown to be base now, before too much of my life had passed.
  • شکر کین زر قلب پیدا شد کنون  ** پیش از آنک عمر بگذشتی فزون 

  • The base coin would have remained (as a shackle) on my neck for ever: to waste my life (thus) would have been an iniquity.
  • قلب ماندی تا ابد در گردنم  ** حیف بودی عمر ضایع کردنم 

  • Since its (the coin's) baseness has been revealed earlier (in good time), I will step back from it very quickly.”
  • چون بگه‌تر قلبی او رو نمود  ** پای خود زو وا کشم من زود زود 

  • When your friend displays enmity (and when) the itch of his hatred and jealousy shoots forth (manifests itself),
  • یار تو چون دشمنی پیدا کند  ** گر حقد و رشک او بیرون زند 

  • Do not bewail his aversion, do not make yourself (do not let yourself behave as) a fool and ignoramus; 1515
  • تو از آن اعراض او افغان مکن  ** خویشتن را ابله و نادان مکن 

  • Nay, thank God and give bread (alms), (in gratitude) that you have not become old (and rotten) in his sack,
  • بلک شکر حق کن و نان بخش کن  ** که نگشتی در جوال او کهن 

  • (But) have quickly come out of his sack to seek the true Eternal Friend,
  • از جوالش زود بیرون آمدی  ** تا بجویی یار صدق سرمدی 

  • The delectable Friend whose friendship's cord becomes threefold (thrice as strong) after thy death.
  • نازنین یاری که بعد از مرگ تو  ** رشته‌ی یاری او گردد سه تو 

  • That friend, in sooth, may be the (Divine) Sultan and exalted King, or he may be one accepted of the Sultan and one who intercedes (with Him).
  • آن مگر سلطان بود شاه رفیع  ** یا بود مقبول سلطان و شفیع 

  • You are (now) delivered from the false coiner and (his) hypocrisy and fraud: you have seen his tumour (imposture) plainly before death. 1520
  • رستی از قلاب و سالوس و دغل  ** غر او دیدی عیان پیش از اجل 

  • If you understood (aright) this injustice shown towards you by the people in the world, it is a hidden treasure of gold.
  • این جفای خلق با تو در جهان  ** گر بدانی گنج زر آمد نهان 

  • The people are made to be thus evil-natured towards you, that your face may inevitably be turned Yonder.
  • خلق را با تو چنین بدخو کنند  ** تا ترا ناچار رو آن سو کنند 

  • Know this for sure that in the end all of them will become adversaries and foes and rebels.
  • این یقین دان که در آخر جمله‌شان  ** خصم گردند و عدو و سرکشان 

  • You will be left in the tomb, lamenting and beseeching the One (God), (and crying), “Do not leave me (here) alone!
  • تو بمانی با فغان اندر لحد  ** لا تذرنی فرد خواهان از احد 

  • O Thou whose harshness is better than the troth of the faithful, the honey (kindness) of the faithful is also from Thy bounty.” 1525
  • ای جفاات به ز عهد وافیان  ** هم ز داد تست شهد وافیان 

  • Hearken to your own reason, O possessor of a granary, and commit your wheat to the earth of Allah,
  • بشنو از عقل خود ای انباردار  ** گندم خود را به ارض الله سپار 

  • That it may be safe from thieves and weevils. Kill the Devil with the wood-fretter (of reason) as quickly as possible;
  • تا شود آمن ز دزد و از شپش  ** دیو را با دیوچه زوتر بکش 

  • For he is always frightening you with (the threat of) poverty: make him your prey like a partridge, O valiant hawk.
  • کو همی ترساندت هم دم ز فقر  ** هم‌چو کبکش صید کن ای نره صقر 

  • It would be a shame for the falcon of the mighty and fortunate Sultan to be made a prey by the partridge.
  • باز سلطان عزیزی کامیار  ** ننگ باشد که کند کبکش شکار 

  • He (the father) gave many injunctions (to his sons) and sowed the seed of exhortation, (but) as their soil was nitrous (barren), ’twas of no avail. 1530
  • بس وصیت کرد و تخم وعظ کاشت  ** چون زمین‌شان شوره بد سودی نداشت 

  • Although the admonisher have a hundred appeals, counsel demands a retentive ear.
  • گرچه ناصح را بود صد داعیه  ** پند را اذنی بباید واعیه 

  • You counsel him (the heedless man) with a hundred courtesies, and he turns aside from your counsel.
  • تو به صد تلطیف پندش می‌دهی  ** او ز پندت می‌کند پهلو تهی 

  • A single person who obstinately refuses to listen will baffle a hundred (eloquent) speakers.
  • یک کس نامستمع ز استیز و رد  ** صد کس گوینده را عاجز کند 

  • Who should be more persuasive in counselling and sweeter-tongued than the prophets, whose words made an impression (even) on stones?
  • ز انبیا ناصح‌تر و خوش لهجه‌تر  ** کی بود کی گرفت دمشان در حجر 

  • (Yet) the bonds of the ill-fated (infidel) were not being loosed by that whereby mountain and stone were moved. 1535
  • زانچ کوه و سنگ درکار آمدند  ** می‌نشد بدبخت را بگشاده بند