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2
252-301

  • خانه‏ی دیو است دلهای همه ** کم پذیر از دیو مردم دمدمه‏
  • The hearts of all are the Devil's house: do not accept (listen to) the palaver of devilish men.
  • از دم دیو آن که او لاحول خورد ** هم چو آن خر در سر آید در نبرد
  • He that swallows Lá hawl from the breath (mouth) of the Devil, like that ass falls headlong in the fight.
  • هر که در دنیا خورد تلبیس دیو ** و ز عدوی دوست رو تعظیم و ریو
  • Whoever swallows the Devil's imposture in this world and (swallows) veneration and deceit from the foe that has the face (semblance) of a friend,
  • در ره اسلام و بر پول صراط ** در سر آید همچو آن خر از خباط 255
  • In the Way of Islam and on the bridge Sirát he will fall upon his head from giddiness, like that ass.
  • عشوه‏های یار بد منیوش هین ** دام بین ایمن مرو تو بر زمین‏
  • Beware! Do not hearken to the blandishments of the bad friend: espy the snare, do not walk securely on the earth.
  • صد هزار ابلیس لاحول آر بین ** آدما ابلیس را در مار بین‏
  • See the hundred thousand devils who utter Lá hawl! O Adam, in the serpent behold Iblís!
  • دم دهد گوید ترا ای جان و دوست ** تا چو قصابی کشد از دوست پوست‏
  • He gives (you) vain words, he says to you, “O my soul and beloved,” that he may strip the skin off his beloved, like a butcher.
  • دم دهد تا پوستت بیرون کشد ** و ای او کز دشمنان افیون چشد
  • He gives vain words that he may strip off your skin: woe to him that tastes opium from (the mouth of) enemies.
  • سر نهد بر پای تو قصاب‏وار ** دم دهد تا خونت ریزد زار زار 260
  • He lays his head at your feet (in flattery) and butcher-like gives (you) vain (wheedling) words, that he may shed your blood miserably.
  • همچو شیری صید خود را خویش کن ** ترک عشوه‏ی اجنبی و خویش کن‏
  • Like a lion, hunt your prey yourself: leave (pay no heed to) the blandishment of stranger or kinsman.
  • همچو خادم دان مراعات خسان ** بی‏کسی بهتر ز عشوه‏ی ناکسان‏
  • Know that the regard of the base is like that servant; ’tis better to have nobody (as your friend) than (to accept) the flattery of nobodies (worthless people).
  • در زمین مردمان خانه مکن ** کار خود کن کار بیگانه مکن‏
  • Do not make your home in (other) men's land: do your own work, don't do the work of a stranger.
  • کیست بیگانه تن خاکی تو ** کز بر ای اوست غمناکی تو
  • Who is the stranger? Your earthen body, for the sake of which is (all) your sorrow.
  • تا تو تن را چرب و شیرین می‏دهی ** جوهر خود را نبینی فربهی‏ 265
  • So long as you are giving your body greasy (rich) and sweet (food), you will not see fatness in your (spiritual) essence.
  • گر میان مشک تن را جا شود ** روز مردن گند او پیدا شود
  • If the body be set in the midst of musk, (yet) on the day of death its stench will become manifest.
  • مشک را بر تن مزن بر دل بمال ** مشک چه بود نام پاک ذو الجلال‏
  • Do not put musk on your body, rub it on your heart. What is musk? The holy name of the Glorious (God).
  • آن منافق مشک بر تن می‏نهد ** روح را در قعر گلخن می‏نهد
  • The hypocrite puts musk on his body and puts his spirit at the bottom of the ash-pit.
  • بر زبان نام حق و در جان او ** گندها از فکر بی‏ایمان او
  • On his tongue the name of God, and in his soul stenches (arising) from his infidel thought.
  • ذکر با او همچو سبزه‏ی گلخن است ** بر سر مبر ز گل است و سوسن است‏ 270
  • In relation to him praise of God is (like) the herbage of the ash-pit: it is roses and lilies (growing) upon a dunghill.
  • آن نبات آن جا یقین عاریت است ** جای آن گل مجلس است و عشرت است‏
  • Those plants are certainly there on loan (and belong to somewhere else); the proper place for those flowers is the symposium and (the scene of) festivity.
  • طیبات آید به سوی طیبین ** للخبیثین الخبیثات است هین‏
  • The good women come to the good men; there is (also the text) to the wicked men the wicked women. Mark!
  • کین مدار آنها که از کین گمرهند ** گورشان پهلوی کین داران نهند
  • Do not bear malice: they that are led astray by malice, their graves are placed beside the malicious.
  • اصل کینه دوزخ است و کین تو ** جزو آن کل است و خصم دین تو
  • The origin of malice is Hell, and your malice is a part of that whole and is the enemy of your religion.
  • چون تو جزو دوزخی پس هوش دار ** جزو سوی کل خود گیرد قرار 275
  • Since you are a part of Hell, take care! The part gravitates towards its whole.
  • تلخ با تلخان یقین ملحق شود ** کی دم باطل قرین حق شود
  • He that is bitter will assuredly be attached to those who are bitter: how should vain breath (false words) be joined with the truth?
  • ای برادر تو همان اندیشه‏ای ** ما بقی تو استخوان و ریشه‏ای‏
  • O brother, you are that same thought (of yours); as for the rest (of you), you are (only) bone and fibre.
  • گر گل است اندیشه‏ی تو گلشنی ** ور بود خاری تو هیمه‏ی گلخنی‏
  • If your thought is a rose, you are a rose-garden; and if it is a thorn, you are fuel for the bath-stove.
  • گر گلابی، بر سر و جیبت زنند ** ور تو چون بولی برونت افکنند
  • If you are rose-water, you are sprinkled on head and bosom; and if you are (stinking) like urine, you are cast out.
  • طبله‏ها در پیش عطاران ببین ** جنس را با جنس خود کرده قرین‏ 280
  • Look at the trays in front of druggists—each kind put beside its own kind,
  • جنسها با جنسها آمیخته ** زین تجانس زینتی انگیخته‏
  • Things of each sort mixed with things of the same sort, and a certain elegance produced by this homogeneity;
  • گر در آمیزند عود و شکرش ** بر گزیند یک یک از یکدیگرش‏
  • If his (the druggist's) aloes-wood and sugar get mixed, he picks them out from each other, piece by piece.
  • طبله‏ها بشکست و جانها ریختند ** نیک و بد در همدگر آمیختند
  • The trays were broken and the souls were spilled: good and evil ones were mingled with each other.
  • حق فرستاد انبیا را با ورق ** تا گزید این دانه‏ها را بر طبق‏
  • God sent the prophets with scrolls (of Revelation), that He might pick out (and sort) these grains on the dish.
  • پیش از ایشان ما همه یکسان بدیم ** کس ندانستی که ما نیک و بدیم‏ 285
  • Before the, (the prophets) we were all alike, none knew whether we were good or bad.
  • قلب و نیکو در جهان بودی روان ** چون همه شب بود و ما چون شب روان‏
  • False coin and fine (both) were current in the world, since all was night, and we were as night-travellers,
  • تا بر آمد آفتاب انبیا ** گفت ای غش دور شو صافی بیا
  • Until the sun of the prophets rose and said, “Begone, O alloy! Come, O thou that art pure!”
  • چشم داند فرق کردن رنگ را ** چشم داند لعل را و سنگ را
  • The eye can distinguish colours, the eye knows ruby and (common) stone.
  • چشم داند گوهر و خاشاک را ** چشم را ز آن می‏خلد خاشاکها
  • The eye knows the jewel and the rubbish; hence bits of rubbish sting the eye.
  • دشمن روزند این قلابکان ** عاشق روزند آن زرهای کان‏ 290
  • These vile counterfeiters are enemies of day, those pieces of gold from the mine are lovers of day,
  • ز آن که روز است آینه‏ی تعریف او ** تا ببیند اشرفی تشریف او
  • Because day is the mirror that makes it (the fine gold) known, so that the ashrafí (the coin of sterling gold) may see (receive) its (day's) gift of honour.
  • حق قیامت را لقب ز آن روز کرد ** روز بنماید جمال سرخ و زرد
  • Hence God bestowed the title of “Day” on the Resurrection, (for) day displays the beauty of red and yellow.
  • پس حقیقت روز سر اولیاست ** روز پیش ماهشان چون سایه‏هاست‏
  • In reality, then, day is the inmost consciousness of the saints, (though) beside their moon day is (dim) as shadows.
  • عکس راز مرد حق دانید روز ** عکس ستاریش شام چشم دوز
  • Know that day is the reflexion of the mystery (the illumined consciousness) of the man of God, while eye-sealing night is the reflexion of his occultation.
  • ز آن سبب فرمود یزدان و الضحی ** و الضحی‏ نور ضمیر مصطفی‏ 295
  • For that reason God said, By the morn: by the morn is (refers to) the light of the hidden mind of Mustafá (Mohammed).
  • قول دیگر کاین ضحی را خواست دوست ** هم بر ای آن که این هم عکس اوست‏
  • The other view, that the Beloved (God) meant this morn (in the literal sense), is (held) just for the reason that this too is the reflexion of him;
  • ور نه بر فانی قسم گفتن خطاست ** خود فنا چه لایق گفت خداست‏
  • Else it is wrong to swear by a transient thing: how indeed is transiency proper to the speech of God?
  • لا أحب الآفلین گفت آن خلیل ** کی فنا خواهد از این رب جلیل‏
  • From a Khalíl (came the words) “I love not them that set”: how, then, did the Lord of all creation mean anything transitory (by this oath)?
  • باز و اللیل است ستاری او ** و آن تن خاکی زنگاری او
  • Again, and by the night is (refers to) his occultation and his earthen rust-dark body.
  • آفتابش چون بر آمد ز آن فلک ** با شب تن گفت هین ما ودعک‏ 300
  • When his sun rose from that sky, it said to the night of the body, “Lo, He hath not forsaken thee.”
  • وصل پیدا گشت از عین بلا ** ز آن حلاوت شد عبارت ما قلی‏
  • Union was made manifest out of the essence of affliction: that sweetness (of union) was expressed by (the words) He hath not hated (thee).