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5
1935-1984

  • (In the case of) a wooden pot in which river-water is (contained), the power of fire is entirely (directed) against the vessel containing it. 1935
  • کوزه‌ی چوبین که در وی آب جوست  ** قدرت آتش همه بر ظرف اوست 
  • Man's spiritual principle is a ruler over the Fire: when is Málik (the Ruler) of Hell destroyed therein?
  • معنی انسان بر آتش مالکست  ** مالک دوزخ درو کی هالکست 
  • Do not, then, increase (pamper) thy body; increase (cherish and cultivate) thy spiritual principle, in order that thou mayst be the Fire's sovereign, like Málik.
  • پس میفزا تو بدن معنی فزا  ** تا چو مالک باشی آتش را کیا 
  • Thou hast ever been adding skins to thy skin: necessarily thou art (black) as a skin (enveloped) in (layers of) soot.
  • پوستها بر پوست می‌افزوده‌ای  ** لاجرم چون پوست اندر دوده‌ای 
  • Since the Fire hath no fodder (fuel) except the skin, the vengeance of God will tear the skin off that pride (of thine).
  • زانک آتش را علف جز پوست نیست  ** قهر حق آن کبر را پوستین کنیست 
  • This arrogance is a product of the skin; hence power and riches are friends to that pride. 1940
  • این تکبر از نتیجه‌ی پوستست  ** جاه و مال آن کبر را زان دوستست 
  • What is this arrogance? (It consists in) being oblivious to the essential principle and frozen (insensible)—like the oblivion of ice to the sun.
  • این تکبر چیست غفلت از لباب  ** منجمد چون غفلت یخ ز آفتاب 
  • When it (the ice) becomes conscious of the sun, the ice does not endure: it becomes soft and warm and moves on rapidly.
  • چون خبر شد ز آفتابش یخ نماند  ** نرم گشت و گرم گشت و تیز راند 
  • From seeing the kernel (essential principle) the whole body becomes (filled with) desire: it becomes miserable and passionately in love, for “Wretched is he who desires.”
  • شد ز دید لب جمله‌ی تن طمع  ** خوار و عاشق شد که ذل من طمع 
  • When it does not see the kernel, it is content with the skin: (then) the bondage of “Glorious is he who is content” is its prison.
  • چون نبیند مغز قانع شد به پوست  ** بند عز من قنع زندان اوست 
  • Here glory is infidelity, and wretchedness is (true) religion: until the stone became naughted, when did it become the gem set in a ring? 1945
  • عزت اینجا گبریست و ذل دین  ** سنگ تا فانی نشد کی شد نگین 
  • (To remain) in the state of stoniness and then (to say) “I” (is absurd): ’tis time for thee to become lowly and naughted (dead to self).
  • در مقام سنگی آنگاهی انا  ** وقت مسکین گشتن تست وفنا 
  • Pride always seeks power and riches because the bath-furnace derives its perfection from dung;
  • کبر زان جوید همیشه جاه و مال  ** که ز سرگینست گلحن را کمال 
  • For these two nurses increase (foster) the skin: they stuff it with fat and flesh and pride and arrogance.
  • کین دو دایه پوست را افزون کنند  ** شحم و لحم و کبر و نخوت آکنند 
  • They have not raised their eyes to the kernel of the kernel: on that account they have deemed the skin to be the kernel.
  • دیده را بر لب لب نفراشتند  ** پوست را زان روی لب پنداشتند 
  • Iblís was the leader on this way, for he fell a prey to the net (temptation) of power (eminence). 1950
  • پیش‌وا ابلیس بود این راه را  ** کو شکار آمد شبیکه‌ی جاه را 
  • Riches are like a snake, and power is a dragon: the shadow (protection and guidance) of (holy) men is the emerald (which is fatal) to them both.
  • مال چون مارست و آن جاه اژدها  ** سایه‌ی مردان زمرد این دو را 
  • At (the sight of) that emerald the snake's eye jumps (out of its head): the snake is blinded and the traveller is delivered (from death).
  • زان زمرد مار را دیده جهد  ** کور گردد مار و ره‌رو وا رهد 
  • When that Prince (Iblís) had laid thorns on this road, every one that was wounded (by them) cried, “Curse Iblís!”
  • چون برین ره خار بنهاد آن رئیس  ** هر که خست او گفته لعنت بر بلیس 
  • Meaning to say, “This pain is (fallen) upon me through his treachery”: he (Iblís) who is taken as a model (by the wicked) was the first to tread the path of treason.
  • یعنی این غم بر من از غدر ویست  ** غدر را آن مقتدا سابق‌پیست 
  • Truly, generation on generation came (into being) after him, and all set their feet on his way (followed his practice). 1955
  • بعد ازو خود قرن بر قرن آمدند  ** جملگان بر سنت او پا زدند 
  • Whosoever institutes an evil practice, O youth, in order that people may blindly fall in after him,
  • هر که بنهد سنت بد ای فتا  ** تا در افتد بعد او خلق از عمی 
  • All their guilt is collected (and piled) on him, for he has been (as) a head (to them), while they are (like) the root of the tail.
  • جمع گردد بر وی آن جمله بزه  ** کو سری بودست و ایشان دم‌غزه 
  • But Adam brought forward (and kept in view) the rustic shoon and sheepskin jacket, saying, “I am of clay.”
  • لیک آدم چارق و آن پوستین  ** پیش می‌آورد که هستم ز طین 
  • By him, as by Ayáz, those shoon were (often) visited: consequently he was lauded in the end.
  • چون ایاز آن چارقش مورود بود  ** لاجرم او عاقبت محمود بود 
  • The Absolute Being is a worker in non-existence: what but non-existence is the workshop (working material) of the Maker of existence? 1960
  • هست مطلق کارساز نیستیست  ** کارگاه هست‌کن جز نیست چیست 
  • Does one write anything on what is (already) written over, or plant a sapling in a place (already) planted?
  • بر نوشته هیچ بنویسد کسی  ** یا نهاله کارد اندر مغرسی 
  • (No); he seeks a sheet of paper that has not been written on and sows the seed in a place that has not been sown.
  • کاغذی جوید که آن بنوشته نیست  ** تخم کارد موضعی که کشته نیست 
  • Be thou, O brother, a place unsown; be a white paper untouched by writing,
  • تو برادر موضع ناکشته باش  ** کاغذ اسپید نابنوشته باش 
  • That thou mayst be ennobled by Nún wa ’l-Qalam, and that the Gracious One may sow seed within thee.
  • تا مشرف گردی از نون والقلم  ** تا بکارد در تو تخم آن ذوالکرم 
  • Assume, indeed, that thou hast never licked (tasted) this pálúda (honeycake); assume that thou hast never seen the kitchen which thou hast seen, 1965
  • خود ازین پالوه نالیسیده گیر  ** مطبخی که دیده‌ای نادیده گیر 
  • Because from this pálúda intoxications arise, and the sheepskin jacket and the shoon depart from thy memory.
  • زانک ازین پالوده مستیها بود  ** پوستین و چارق از یادت رود 
  • When the death-agony comes, thou wilt utter a (great) cry of lamentation: in that hour thou wilt remember thy ragged cloak and clumsy shoon;
  • چون در آید نزع و مرگ آهی کنی  ** ذکر دلق و چارق آنگاهی کنی 
  • (But) until thou art drowning in the waves of an evil plight in which there is no help (to be obtained) from any refuge,
  • تا نمانی غرق موج زشتیی  ** که نباشد از پناهی پشتیی 
  • Thou wilt never call to mind the right ship (for thy voyage): thou wilt never look at thy shoon and sheepskin jacket.
  • یاد ناری از سفینه‌ی راستین  ** ننگری رد چارق و در پوستین 
  • When thou art left helpless in the overwhelming waters of destruction, then thou wilt incessantly make (the words) we have done wrong thy litany; 1970
  • چونک درمانی به غرقاب فنا  ** پس ظلمنا ورد سازی بر ولا 
  • (But) the Devil will say, “Look ye at this half-baked (fool)! Cut off the head of this untimely bird (this cock that crows too late)!”
  • دیو گوید بنگرید این خام را  ** سر برید این مرغ بی‌هنگام را 
  • Far from the wisdom of Ayáz is this characteristic, (namely), that his prayer should be uttered without (being a real) prayer.
  • دور این خصلت ز فرهنگ ایاز  ** که پدید آید نمازش بی‌نماز 
  • He has been the cock of Heaven from of old: all his crowings are (taking place) at their (proper) time.
  • او خروس آسمان بوده ز پیش  ** نعره‌های او همه در وقت خویش 
  • On the meaning of this (Tradition), “Show unto us the things as they are (in reality)”; and on the meaning of this (saying), “If the covering were lifted, my certainty would not be increased”; and on his (the poet's) verse: “When thou regardest any one with a malign eye, thou art regarding him from the hoop (narrow circle) of thy (self-)existence.” (Hemistich): “The crooked ladder casts a crooked shadow.”
  • در معنی این کی ارنا الاشیاء کما هی و معنی این کی لو کشف الغطاء ما از ددت یقینا و قوله در هر که تو از دیده‌ی بد می‌نگری از چنبره‌ی وجود خود می‌نگری پایه‌ی کژ کژ افکند سایه 
  • O cocks, learn crowing from him: he crows for God's sake, not for the sake of pence.
  • ای خروسان از وی آموزید بانگ  ** بانگ بهر حق کند نه بهر دانگ 
  • The false dawn comes and does not deceive him: the false dawn is the World with its good and evil. 1975
  • صبح کاذب آید و نفریبدش  ** صبح کاذب عالم و نیک و بدش 
  • The worldly people had defective understandings, so that they deemed it to be the true dawn.
  • اهل دنیا عقل ناقص داشتند  ** تا که صبح صادقش پنداشتند 
  • The false dawn has waylaid (many) caravans which have set out in hope of the daybreak.
  • صبح کاذب کاروانها را زدست  ** که به بوی روز بیرون آمدست 
  • May the false dawn not be the people's guide! for it gives many caravans to the wind (of destruction).
  • صبح کاذب خلق را رهبر مباد  ** کو دهد بس کاروانها را به باد 
  • O thou who hast become captive to the false dawn, do not regard the true dawn also as false.
  • ای شده تو صبح کاذب را رهین  ** صبح صادق را تو کاذب هم مبین 
  • If thou (thyself) hast no protection (art not exempt) from hypocrisy and wickedness, wherefore shouldst thou impute the same (vices) to thy brother? 1980
  • گر نداری از نفاق و بد امان  ** از چه داری بر برادر ظن همان 
  • The evil-doer is always thinking ill (of others): he reads his own book as referring to his neighbour.
  • بدگمان باشد همیشه زشت‌کار  ** نامه‌ی خود خواند اندر حق یار 
  • The wretches who have remained (sunk) in (their own) unrighteous qualities have called the prophets magicians and unrighteous;
  • آن خسان که در کژیها مانده‌اند  ** انبیا را ساحر و کژ خوانده‌اند 
  • And those base Amírs, (who were) forgers of falsehood, conceived this evil thought about the chamber of Ayáz,
  • وآن امیران خسیس قلب‌ساز  ** این گمان بردند بر حجره‌ی ایاز 
  • (Supposing) that he kept there a buried hoard and treasure. Do not look at others in the mirror of thyself!
  • کو دفینه دارد و گنج اندر آن  ** ز آینه‌ی خود منگر اندر دیگران