چونک عمرت برد دیو فاضحه ** بی‌نمک باشد اعوذ و فاتحه
After the Devil who exposes (sinners) to disgrace has carried off your life, it is foolish (to cry) “I take refuge (with God)” and (to recite) the Fátiha;
گرچه باشد بی‌نمک اکنون حنین ** هست غفلت بی‌نمک‌تر زان یقین
(But) though ’tis foolish to moan now, (yet) assuredly heedlessness is (even) more foolish than that (tardy supplication).
هم‌چنین هم بی‌نمک می‌نال نیز ** که ذلیلان را نظر کن ای عزیز
Continue to sob thus, even foolishly, crying, “Regard the base (sinners), O Almighty One!
قادری بی‌گاه باشد یا به گاه ** از تو چیزی فوت کی شد ای اله 555
Whether it be late or early, Thou art omnipotent: when did anything escape Thee, O God?”
شاه لا تاسوا علی ما فاتکم ** کی شود از قدرتش مطلوب گم
The King of (that ye) may not grieve for what hath escaped you —how should the object of (your) desire vanish from (the range of) His power?
حواله کردن مرغ گرفتاری خود را در دام به فعل و مکر و زرق زاهد و جواب زاهد مرغ را
How the bird attributed its being caught in the trap to the artifice and cunning and hypocrisy of the ascetic; and how the ascetic answered the bird.
گفت آن مرغ این سزای او بود ** که فسون زاهدان را بشنود
The bird said, “This is a fit punishment for one who listens to the beguiling talk of ascetics.”
گفت زاهد نه سزای آن نشاف ** کو خورد مال یتیمان از گزاف
“Nay,” said the ascetic; “it is a fit punishment for the greedy wretch who incontinently devours the property of orphans.”
بعد از آن نوحه‌گری آغاز کرد ** که فخ و صیاد لرزان شد ز درد
Afterwards it (the bird) began to lament in such wise that the trap and the fowler trembled at the grief (which it displayed),
کز تناقضهای دل پشتم شکست ** بر سرم جانا بیا می‌مال دست 560
Crying, “My back is broken by the contradictions (conflicting motives) in my heart: come, O Beloved, rub Thy hand on my head.
زیر دست تو سرم را راحتیست ** دست تو در شکربخشی آیتیست
Under Thy hand my head hath a (great) relief (from pain): Thy hand is a miracle in bestowing favour.