Quatrains

409. Quatrain 1Rubāʿī

English
Who is this that settled his heart and sat back at ease, imagining there was still some grace period, some delay? Tell him: don't drive in the tent pegs, the tent must come down. Tell him: don't unpack your things, the bags must be tied up again.
Explanation: The tent and baggage are images of life as a brief journey; pitching a tent or unpacking implies false confidence that one may stay, when departure is imminent.

Original

رباعی شمارهٔ ۱

آن کیست که دل نهاد و فارغ بنشست پنداشت که مهلتی و تأخیری هست گو میخ مزن که خیمه می‌باید کند گو رخت منه که بار می‌باید بست

410. Quatrain 2Rubāʿī

English
Seek sound judgment from a happy heart; the first capital of well-being is having enough. A weak arm cannot deliver a strong sword stroke; in the same way, no right decision comes from a broken heart.
Explanation: The 'sword from a weak arm' is a metaphor: just as a feeble arm cannot strike hard, a troubled heart cannot make good decisions.

Original

رباعی شمارهٔ ۲

تدبیر صواب از دل خوش باید جست سرمایهٔ عافیت کفافست نخست شمشیر قوی نیاید از بازوی سست یعنی ز دل شکسته تدبیر درست

411. The Crooked MirrorRubāʿī

English
For the one who sees his own mistake as right, don't bother laying out the truth; to him it looks like error. He only sees the face that lives in his own nature; a crooked mirror never shows beauty straight.
Explanation: The mirror image means a flawed inner character distorts whatever truth it reflects, just as a warped mirror bends a fair face.

Original

رباعی شمارهٔ ۳

آن کس که خطای خویش بیند که رواست تقریر مکن صواب نزدش که خطاست آن روی نمایدش که در طینت اوست آیینهٔ کج جمال ننماید راست

412. Quatrain 4Rubāʿī

English
If there is a single needle point in the whole city, it will find its way into the foot of whoever is poorest. For all its fairness, the scale still leans toward the side that carries the heavier load.
Explanation: The poem uses the image of a balance scale: even an honest measure tips toward the heavier side, suggesting that suffering and hardship always gravitate toward those already burdened.

Original

رباعی شمارهٔ ۴

گر در همه شهر یک سر نیشترست در پای کسی رود که درویش ترست با این همه راستی که میزان دارد میلش طرفی بود که آن بیشترست

413. Quatrain 5Rubāʿī

English
Even if all your worship leaves you nothing but skin on bone, it is ugly to believe that you have done something good. If the one who seeks the Friend walks forward on the point of a spear, in truth, the debt of gratitude still rests on him: the Friend's grace is his.
Explanation: The 'Friend' (dust) is a common Persian term for God or the Beloved. The final line means that even the seeker's suffering is a favor granted by the Beloved, so the debt runs one way.

Original

رباعی شمارهٔ ۵

گر خود ز عبادت استخوانی در پوست زشتست اگر اعتقاد بندی که نکوست گر بر سر پیکان برود طالب دوست حقا که هنوز منت دوست بروست

414. Quatrain 6Rubāʿī

English
As long as even a hair's breadth of your own self remains, the habit of worshipping idols remains too. You said, 'I shattered the idol of illusion, I'm free.' But the very idol you shattered through illusion still remains.
Explanation: The 'idol' here stands for the ego and false beliefs; the paradox is that claiming to have destroyed such illusions is itself another form of self-regard.

Original

رباعی شمارهٔ ۶

تا یک سر مویی از تو هستی باقیست اندیشهٔ کار بت‌پرستی باقیست گفتی بت پندار شکستم رستم آن بت که ز پندار شکستی باقیست

415. Quatrain 7Rubāʿī

English
No command overrules a fate already sealed; once death's pain takes hold, there is no cure. Do good today, while your time is still yours, for this land does not stay with any one farmer forever.
Explanation: The 'land' and 'farmer' image means the world belongs to no one for good; each of us is only its temporary tenant.

Original

رباعی شمارهٔ ۷

بالای قضای رفته فرمانی نیست چون درد اجل گرفت درمانی نیست امروز که عهد تست نیکویی کن کاین ده همه وقت از آن دهقانی نیست

416. Quatrain No. 8Rubāʿī

English
The fish of my life's hope slipped off the hook and swam away; my life passed uselessly, like a drunken night. A life whose single breath was worth a whole soul, what a pity, it slipped through my hands for nothing.
Explanation: The 'fish on the hook' image captures hope that was almost grasped but lost. 'Worth a whole soul' renders the idiom for something priceless.

Original

رباعی شمارهٔ ۸

ماهّیِ امیدِ عمرم از شَست برفت بیفایده عمرم چو شبِ مست برفت عمری که ازو دمی به جانی ارزد افسوس که رایگانم از دست برفت

417. Quatrain 9Rubāʿī

English
The Giver, who opened the door of destiny to us, laid the world's foundation exactly as it should be. If He withheld something from someone, there was a reason; He knew you shouldn't hand fine grapes to a donkey.
Explanation: The image of giving grapes to a donkey means offering something valuable to one who cannot appreciate it; here 'sarv' likely reads as fine fruit rather than the cypress.

Original

رباعی شمارهٔ ۹

دادار که بر ما در قسمت بگشاد بنیاد جهان چنانکه بایست نهاد آن را که نداد از سببی خالی نیست دانست سرو به خر نمی‌باید داد

418. Quatrain 10Rubāʿī

English
Not everyone whose fortune the world blocks will send their cries and wailing up to the sky. There are so many whose insides rumble like thunder, while their lips flash a smile like lightning.
Explanation: The thunder and lightning pairing contrasts hidden inner grief with an outward show of cheer.

Original

رباعی شمارهٔ ۱۰

نه هر که زمانه کار او دربندد فریاد و جزع بر آسمان پیوندد بسیار کسا که اندرونش چون رعد می‌نالد و چون برق لبش می‌خندد

419. Quatrain 11Rubāʿī

English
You whose worth is so high the vast sky seems small beside you, you can win the ball of victory from anyone in the world. What harm can an enemy do that you should shed his blood? Just drop him from the sight of your favor, and he is finished.
Explanation: The 'ball of victory' echoes the Persian game of polo, where winning the ball means winning the match. Withdrawing one's favorable gaze is imagined as enough to destroy a rival.

Original

رباعی شمارهٔ ۱۱

ای قدر بلند آسمان پیش تو خرد گوی ظفر از هر که جهان خواهی برد دشمن چه کری کند که خونش ریزی از چشم عنایتش بینداز که مرد

420. Quatrain 12Rubāʿī

English
My king, your horse's hoof treads across the sky; fear no envier's scheme, no evil eye. But you are a whole world of grace, generosity, and skill, and no single horse can carry off an entire world.
Explanation: The poet plays on the idea that the king is so vast in virtue that even a sky-treading horse cannot bear him, meaning his greatness surpasses any measure.

Original

رباعی شمارهٔ ۱۲

شاها سم اسبت آسمان می‌سپرد از کید حسود و چشم بد غم نخورد لیکن تو جهان فضل و جود و هنری اسبی نتواند که جهانی ببرد

421. Quatrain 13Rubāʿī

English
Injustice drains the strength from a king's heart and hand; the just ruler wins a good name from his age. If you build up the kingdom, the kingdom is yours; if you don't, then whoever does will take it away.
Explanation: The second couplet plays on 'molk bari' meaning both 'you carry off the kingdom' and 'the kingdom is yours,' a wordplay rendered here by sense.

Original

رباعی شمارهٔ ۱۳

ظلم از دل و دست ملک نیرو ببرد عادل ز زمانه نام نیکو ببرد گر تقویت ملک بری ملک بری ور تو نکنی هر که کند او ببرد

422. Quatrain 14Rubāʿī

English
Wine brings joy and stirs a man's strength, but the nature of the herb breeds dryness and cold. Wrap yourself in red wine and turn toward a bright face, for chewing that green weed only leaves your face sallow.
Explanation: The 'herb' or 'green weed' (sabza/hashish) is contrasted with wine; a sallow, yellow face signals weakness and loss of vitality.

Original

رباعی شمارهٔ ۱۴

از می طرب افزاید و مردی خیزد وز طبع گیا خشکی و سردی خیزد در بادهٔ سرخ پیچ و در روی سپید کز خوردن سبزه، روی زردی خیزد

423. Quatrain 15Rubāʿī

English
A fool mixes with everyone, everywhere, like a drowning man who grabs at whatever he sees. Don't keep company with people of bad reputation, for sitting by a sooty stove leaves you black.
Explanation: The 'sooty stove' image warns that bad company stains you the way soot from a fire pit blackens whatever is near it.

Original

رباعی شمارهٔ ۱۵

نادان همه جا با همه کس آمیزد چون غرقه به هر چه دید دست آویزد با مردم زشت نام همراه مباش کز صحبت دیگدان سیاهی خیزد

424. Quatrain 16Rubāʿī

English
Whoever keeps his word and honors his promises has nothing to fear from the police or the king. But the venom that lives in a serpent's nature is better left hidden than out in the open.
Explanation: The 'serpent' stands for a person whose malice is part of their very nature; the poet suggests such hidden evil is safest kept concealed.

Original

رباعی شمارهٔ ۱۶

هر کس که درست قول و پیمان باشد او را چه غم از شحنه و سلطان باشد وان خبث که در طبیعت ثعبانست او را به از ان نیست که پنهان باشد

425. Quatrain 17Rubāʿī

English
Whatever wealth and fortune fate hands out, don't waste your mind wondering why it's given. The giver isn't giving from our purse; the kingdom is God's, and it's his to choose whom he favors.
Explanation: The poem argues that all gifts of fortune ultimately come from God's will, not from any human generosity or logic we can question.

Original

رباعی شمارهٔ ۱۷

هر دولت و مکنت که قضا می‌بخشد در وهم نیاید که چرا می‌بخشد بخشنده نه از کیسهٔ ما می‌بخشد ملک آن خداست تا کرا می‌بخشد

426. Quatrain 18Rubāʿī

English
Time has seated many a king like you upon the throne, and each one ruled a realm according to his own desire. They all passed on, and the turning world was handed to you. Understand this: it will slip away from you the same way.
Explanation: The 'turning world' (dowr-e giti) evokes the wheel of fortune that lifts and abandons every ruler in turn.

Original

رباعی شمارهٔ ۱۸

بس چون تو ملک زمانه بر تخت نشاند هر یک به مراد خویشتن ملکی راند از جمله بماند و دور گیتی به تو داد دریاب که از تو هم چنین خواهد ماند

427. Quatrain 19Rubāʿī

English
Not everyone who can crush another gets to keep charging ahead as boldly as he likes. It is clear how long such commands and prohibitions can last: in the end, time will surely collect what it is owed.
Explanation: The closing image says time itself will take back its due, meaning justice eventually undoes every tyrant's power.

Original

رباعی شمارهٔ ۱۹

نه هر که ستم بر دگری بتواند بیباک چنانکه می‌رود می‌راند پیداست که امر و نهی تا کی ماند ناچار زمانه داد خود بستاند

428. Quatrain 20Rubāʿī

English
All their lives these men have patched worn rags together, scraping out a bare living through a thousand tricks. On the day of judgment, for all their sins, perhaps they won't be burned, for they have already burned.
Explanation: The final line plays on 'burning': having suffered so much hardship in life, these poor men may be spared the fire of hell.

Original

رباعی شمارهٔ ۲۰

مردان همه عمر پاره بردوخته‌اند قوتی به هزار حیله اندوخته‌اند فردای قیامت به گناه ایشان را شاید که نسوزند که خود سوخته‌اند

429. Quatrain 21Rubāʿī

English
The phoenix flew away, yet its royal splendor remained; the grace that adorned the throne of kingship remained. If the moon was eclipsed, the true dawn broke through; if the candle went out, its light still remained.
Explanation: The 'anqa (phoenix) and huma are mythical birds symbolizing majesty and good fortune; their departure yet lingering glory points to the permanence of royal splendor.

Original

رباعی شمارهٔ ۲۱

عنقا بشد و فر هماییش بماند زیبندهٔ تخت پادشاییش بماند گر مه بگرفت صبح صادق بدمید ور شمع برفت روشناییش بماند

430. Quatrain 22Rubāʿī

English
Not everyone who drapes fine clothes across his shoulders should let the wine of arrogance leave him drunk. He breaks his word who, once a poor man's friend, forgets that friend the moment wealth arrives.
Explanation: The 'wine of arrogance' is a metaphor for being intoxicated with pride, not literal drink.

Original

رباعی شمارهٔ ۲۲

نه هر که طراز جامه بر دوش کند خود را ز شراب کبر مدهوش کند بدعهد بود که یار درویشی را در حال توانگری فراموش کند

431. Quatrain 23Rubāʿī

English
The wise one does not indulge the vain desires of the self, so the mind stays clear and craves nothing. If you do not fill the pitcher up to its neck, nothing will pour out demanding through its spout.
Explanation: The pitcher filled to overflowing is a metaphor for a self stuffed with desire: keep it moderate and no craving spills out. 'Rana' here suggests a showy, self-flattering appetite.

Original

رباعی شمارهٔ ۲۳

فرزانه رضای نفس رعنا نکند تا خیره نگردد و تمنا نکند ابریق اگر آب تا به گردن نکنی بیرون شدن از لوله تقاضا نکند

432. Quatrain 24Rubāʿī

English
That flower, only just come into bloom, was snatched away by the fury of the wind before it could open fully. The poor thing carried so many hopes in its heart, but what use are long hopes when life is so short?
Explanation: The flower stands for a young life or fragile hope cut down before it could flourish.

Original

رباعی شمارهٔ ۲۴

آن گل که هنوز نو به دست آمده بود نشکفته تمام باد قهرش بربود بیچاره بسی امید در خاطر داشت امید دراز و عمر کوتاه چه سود؟

433. Quatrain 25Rubāʿī

English
Pity the heart that music cannot move; it is stone, and what use is talk of love with stone? For the one who is a stranger to love, music is forbidden; for smoke rises only from what has burned.
Explanation: The 'burned heart' is the classic Persian image of a soul consumed by love; only such a heart can respond to spiritual music (sama).

Original

رباعی شمارهٔ ۲۵

افسوس بر آن دل که سماعش نربود سنگ است و حدیث عشق با سنگ چه سود‌؟ بیگانه ز عشق را حرام است سماع زیرا که نیاید به جز از سوخته دود