Though my body, like (other) bodies, is laid to rest, the Eight Paradises have blossomed in my heart.”
گر تن من هم‌چو تن‌ها خفته است ** هشت جنت در دلم بشکفته است
When the spirit is lying at rest amidst roses and eglantines, what does it matter if the body is (buried) in that dung?
جان چو خفته در گل و نسرین بود ** چه غمست ار تن در آن سرگین بود
What should the spirit (thus) laid asleep know of the body, (or care) whether it (the body) is in a rose-garden or an ashpit?
جان خفته چه خبر دارد ز تن ** کو به گلشن خفت یا در گولخن
(For) in the bright (celestial) world the spirit is crying, “Oh, would that my people knew!”1740
می‌زند جان در جهان آبگون ** نعره یا لیت قومی یعلمون
If the spirit shall not live without this body, then for whom shall Heaven be the palace (of everlasting abode)?
گر نخواهد زیست جان بی این بدن ** پس فلک ایوان کی خواهد بدن
If thy spirit shall not live without the body, for whom is the blessing (promised in the words) in Heaven is your provision?
گر نخواهد بی بدن جان تو زیست ** فی السماء رزقکم روزی کیست
Explaining the banefulness of the fat and sweet things of the World and how they hinder one from (receiving) the Food of God, as he (the Prophet) hath said—“Hunger is the Food of God with which He revives the bodies of the true (witnesses to Him),” i.e. in hunger the Food of God is (forthcoming); and he hath said, “I pass the night with my Lord and He gives me food and drink”; and God hath said, “being provided for, rejoicing.”
در بیان وخامت چرب و شیرین دنیا و مانع شدن او از طعام الله چنانک فرمود الجوع طعام الله یحیی به ابدان الصدیقین ای فی الجوع طعام الله و قوله ابیت عند ربی یطعمنی و یسقینی و قوله یرزقون فرحین
(If) you are delivered from this provision of gross scraps, you will fall to (eating) dainty viands and noble food.
وا رهی زین روزی ریزه‌ی کثیف ** در فتی در لوت و در قوت شریف
(Even) if you are eating a hundred pounds' weight of His viands, you will depart pure and light as a peri;
گر هزاران رطل لوتش می‌خوری ** می‌روی پاک و سبک هم‌چون پری
For they will not make you a prisoner of (incapacitated by) wind and dysentery and crucify you with gripes.1745
که نه حبس باد و قولنجت کند ** چارمیخ معده آهنجت کند
(In the case of material food) if you eat (too) little, you will remain hungry like the crow; and if you eat your fill, you will suffer from eructation.
گر خوری کم گرسنه مانی چو زاغ ** ور خوری پر گیرد آروغت دماغ
If you eat (too) little, (the result will be) ill-temper and anaemia and consumption; if you eat your fill, your body will incur (the penalty of) indigestion.
کم خوری خوی بد و خشکی و دق ** پر خوری شد تخمه را تن مستحق
Through (partaking of) the Food of God and the easily digested (delicious) nutriment, ride like a ship on such a (spiritual) ocean.
از طعام الله و قوت خوش‌گوار ** بر چنان دریا چو کشتی شو سوار
Be patient and persistent in fasting: (be) always expecting the Food of God;
باش در روزه شکیبا و مصر ** دم به دم قوت خدا را منتظر
For God, who acts with goodness and is long-suffering, bestows (His) gifts (on them that are) in expectation.1750
که آن خدای خوب‌کار بردبار ** هدیه‌ها را می‌دهد در انتظار
The full-fed man does not wait expectantly for bread, (wondering) whether his allowance will come soon or late;
انتظار نان ندارد مرد سیر ** که سبک آید وظیفه یا که دیر
(But) the foodless man is always asking, “Where (is it)?” and expecting it hungrily and seeking and searching (for it).
بی‌نوا هر دم همی گوید که کو ** در مجاعت منتظر در جست و جو
Unless you are expectant, that bounty of manifold felicity will not come to you.
چون نباشی منتظر ناید به تو ** آن نواله‌ی دولت هفتاد تو
(Practise) expectation, O father, expectation, like a (true) man, for the sake of the dishes from above.
ای پدر الانتظار الانتظار ** از برای خوان بالا مردوار
Every hungry man obtained some food at last: the sun of (spiritual) fortune shone upon him.1755
هر گرسنه عاقبت قوتی بیافت ** آفتاب دولتی بر وی بتافت
When a magnanimous guest will not eat some (inferior) food, the host brings better food,
ضیف با همت چو ز آشی کم خورد ** صاحب خوان آش بهتر آورد
Unless he be a poor host and a mean one. Do not think (so) ill of the generous Provider!
جز که صاحب خوان درویشی لیم ** ظن بد کم بر به رزاق کریم
Lift up your head like a mountain, O man of authority, in order that the first rays of the Sun may strike upon you;
سر برآور هم‌چو کوهی ای سند ** تا نخستین نور خور بر تو زند
For the lofty firm-based mountain-peak is expecting the sun of dawn.
که آن سر کوه بلند مستقر ** هست خورشید سحر را منتظر
Reply to the simpleton who has said that this world would be delightful if there were no death and that the possessions of the present life would be delightful if they were not fleeting, and (has uttered) other absurdities in the same style.
جواب آن مغفل کی گفته است کی خوش بودی این جهان اگر مرگ نبودی وخوش بودی ملک دنیا اگر زوالش نبودی و علی هذه الوتیرة من الفشارات
A certain man was saying, “The world would be delightful, were it not for the intervention of death.”1760
آن یکی می‌گفت خوش بودی جهان ** گر نبودی پای مرگ اندر میان
The other said, “If there were no death, the tangled world would not be worth a straw.
آن دگر گفت ار نبودی مرگ هیچ ** که نیرزیدی جهان پیچ‌پیچ
It would be (like) a stack heaped up in the field and neglected and left unthreshed.
خرمنی بودی به دشت افراشته ** مهمل و ناکوفته بگذاشته
You have supposed (what is really) death to be life: you have sown your seed in a barren soil.
مرگ را تو زندگی پنداشتی ** تخم را در شوره خاکی کاشتی
The false (discursive) reason, indeed, sees the reverse (of the truth): it sees life as death, O man of weak judgement.”
عقل کاذب هست خود معکوس‌بین ** زندگی را مرگ بیند ای غبین
Do Thou, O God, show (unto us) everything as it really is in this house of illusion.1765
ای خدا بنمای تو هر چیز را ** آنچنان که هست در خدعه‌سرا
None that has died is filled with grief on account of death; his grief is caused by having too little provision (for the life hereafter);
هیچ مرده نیست پر حسرت ز مرگ ** حسرتش آنست کش کم بود برگ
Otherwise (he would not grieve, for) he has come from a dungeon into the open country amidst fortune and pleasure and delight;
ورنه از چاهی به صحرا اوفتاد ** در میان دولت و عیش و گشاد
From this place of mourning and (this) narrow vale (of tribulation) he has been transported to the spacious plain.
زین مقام ماتم و ننگین مناخ ** نقل افتادش به صحرای فراخ
(’Tis) a seat of truth, not a palace of falsehood; a choice wine, not an intoxication with buttermilk.
مقعد صدقی نه ایوان دروغ ** باده‌ی خاصی نه مستیی ز دوغ
(’Tis) the seat of truth, and (there) God is beside him: he is delivered from this water and earth of the fire-temple.1770
مقعد صدق و جلیسش حق شده ** رسته زین آب و گل آتشکده
And if you have not (yet) led the illuminative life, one or two moments (still) remain: die (to self) like a man!
ور نکردی زندگانی منیر ** یک دو دم ماندست مردانه بمیر
Concerning what may be hoped for from the mercy of God most High, who bestows His favours before they have been deserved— and He it is who sends down the rain after they have despaired. And many an estrangement produces intimacy (as its result), and there is many a blessed sin, and many a happiness that comes in a case where penalties are expected, in order that it may be known that God changes their evil deeds to good.
فیما یرجی من رحمة الله تعالی معطی النعم قبل استحقاقها و هو الذی ینزل الغیث من بعد ما قنطوا و رب بعد یورث قربا و رب معصیة میمونة و رب سعادة تاتی من حیث یرجی النقم لیعلم ان الله یبدل سیاتهم حسنات
In the Traditions (of the Prophet) it is related that on the Day of Resurrection every single body will be commanded to arise.
در حدیث آمد که روز رستخیز ** امر آید هر یکی تن را که خیز
The blast of the trumpet is the command from the Holy God, namely, “O children (of Adam), lift up your heads from the grave.”
نفخ صور امرست از یزدان پاک ** که بر آرید ای ذرایر سر ز خاک
(Then) every one's soul will return to its body, just as consciousness returns to the (awakened) body at dawn.
باز آید جان هر یک در بدن ** هم‌چو وقت صبح هوش آید به تن
At daybreak the soul recognises its own body and re-enters its own ruin, like treasures (hidden in waste places).1775
جان تن خود را شناسد وقت روز ** در خراب خود در آید چون کنوز
It recognises its own body and goes into it: how should the soul of the goldsmith go to the tailor?
جسم خود بشناسد و در وی رود ** جان زرگر سوی درزی کی رود
The soul of the scholar runs to the scholar, the spirit of the tyrant runs to the tyrant;
جان عالم سوی عالم می‌دود ** روح ظالم سوی ظالم می‌دود
For the Divine Knowledge has made them (the souls) cognisant (of their bodies), as (happens with) the lamb and the ewe, at the hour of dawn.
که شناسا کردشان علم اله ** چونک بره و میش وقت صبحگاه
The foot knows its own shoe in the dark: how should not the soul know its own body, O worshipful one?
پای کفش خود شناسد در ظلم ** چون نداند جان تن خود ای صنم
Dawn is the little resurrection: O seeker of refuge (with God), judge from it what the greater resurrection will be like.1780
صبح حشر کوچکست ای مستجیر ** حشر اکبر را قیاس از وی بگیر
Even as the soul flies towards the clay (of its body), the scroll (of every one's good and evil actions) will fly into the left hand or the right.
آنچنان که جان بپرد سوی طین ** نامه پرد تا یسار و تا یمین
Into his hand will be put the scroll (register) of avarice and liberality, impiety and piety, and all the (good or evil) dispositions that he had formed yesterday.
در کفش بنهند نامه‌ی بخل و جود ** فسق و تقوی آنچ دی خو کرده بود
At dawn when he wakes from slumber, that good and evil will come back to him.
چون شود بیدار از خواب او سحر ** باز آید سوی او آن خیر و شر
If he has disciplined his moral nature, the same (purified) nature will present itself to him when he wakes;
گر ریاضت داده باشد خوی خویش ** وقت بیداری همان آید به پیش
And if yesterday he was ignorant and wicked and misguided, he will find his left hand black as a letter of mourning;1785
ور بد او دی خام و زشت و در ضلال ** چون عزا نامه سیه یابد شمال
But if yesterday he was (morally) clean and pious and religious, when he wakes he will gain the precious pearl.
ور بد او دی پاک و با تقوی و دین ** وقت بیداری برد در ثمین