چند صیادی سوی آن آبگیر ** برگذشتند و بدیدند آن ضمیر
Some fishermen passed beside the lake and saw that concealed (prey).
پس شتابیدند تا دام آورند ** ماهیان واقف شدند و هوشمند2205
Then they hastened to bring the net: the fishes noticed and became aware (of their intention).
آنک عاقل بود عزم راه کرد ** عزم راه مشکل ناخواه کرد
The intelligent one resolved to journey, resolved to make the difficult unwelcome journey.
گفت با اینها ندارم مشورت ** که یقین سستم کنند از مقدرت
He said, “I will not consult these (others), for assuredly they will make me weak (deficient) in power (to fulfil my purpose).
مهر زاد و بوم بر جانشان تند ** کاهلی و جهلشان بر من زند
Love of their native place and abode holds sway over their souls: their indolence and ignorance will strike on (affect) me.”
مشورت را زنده‌ای باید نکو ** که ترا زنده کند وان زنده کو
For consultation, some goodly and (spiritually) living person is required, that he may make thee living; and where is that living one (to be found)?
ای مسافر با مسافر رای زن ** زانک پایت لنگ دارد رای زن2210
O traveller, take counsel with a traveller, for a woman's counsel will keep thy foot lame.
از دم حب الوطن بگذر مه‌ایست ** که وطن آن سوست جان این سوی نیست
Pass on from the (literal) expression, “love of country”; do not stop (at its outward sense), for thy (real) country is Yonder, O soul: ’tis not on this side.
گر وطن خواهی گذر آن سوی شط ** این حدیث راست را کم خوان غلط
If thou desire thy country, cross to the other bank of the stream: do not misread this true Hadíth.
سر خواندن وضو کننده اوراد وضو را
The inner meaning of the recitation of the ablutionary prayers by one who performs the ritual ablution.
در وضو هر عضو را وردی جدا ** آمدست اندر خبر بهر دعا
In the ritual ablution, a separate form of prayer for each member of the body has been handed down in Tradition.
When you snuff up water into your nose, beg of the self-sufficient Lord the scent of Paradise,
تا ترا آن بو کشد سوی جنان ** بوی گل باشد دلیل گلبنان2215
In order that that scent may lead you towards Paradise: the scent of the rose is the guide to the rose-trees.
چونک استنجا کنی ورد و سخن ** این بود یا رب تو زینم پاک کن
When you perform the act of abstersion, the (proper) form of prayer and words is this: “O Lord, cleanse me from this (defilement).
دست من اینجا رسید این را بشست ** دستم اندر شستن جانست سست
My hand has reached this place and washed it, (but) my hand is weak (unable) to wash my spirit.
ای ز تو کس گشته جان ناکسان ** دست فضل تست در جانها رسان
O Thou by whom the spirit of the unworthy is made worthy, the hand of Thy bounty is reaching the spirits.
حد من این بود کردم من لیم ** زان سوی حد را نقی کن ای کریم
This (which) I, vile (as I am), have done was my limit (the utmost within my power): do Thou make clean that (which lies) beyond the limit, O gracious One.
از حدث شستم خدایا پوست را ** از حوادث تو بشو این دوست را2220
O God, I have washed my skin clean of ordure: do Thou wash this beloved (spirit) clean of worldly taints.”
شخصی به وقت استنجا می‌گفت اللهم ارحنی رائحة الجنه به جای آنک اللهم اجعلنی من التوابین واجعلنی من المتطهرین کی ورد استنجاست و ورد استنجا را به وقت استنشاق می‌گفت عزیزی بشنید و این را طاقت نداشت
A certain person used to say at the time of abstersion, "O God, let me smell the sweet odour of Paradise" instead of "O God, make me one of those who repent much, and make me one of those who purify themselves," which is the (proper) form of prayer in abstersion; and he (also) used to recite the formula proper to abstersion at the time of rinsing his nose. A venerable man heard (him) and could not endure it.
آن یکی در وقت استنجا بگفت ** که مرا با بوی جنت دار جفت
A certain one said at the time of abstersion, “(O God), unite me with the scent of Paradise!”
(Thereupon) a person said, “You have used a good formula, but you have missed the (proper) hole for the prayer.
این دعا چون ورد بینی بود چون ** ورد بینی را تو آوردی به کون
Since this prayer was the formula applicable to the nose, why have you applied the nose-formula to the arse?
رایحه‌ی جنت ز بینی یافت حر ** رایحه‌ی جنت کم آید از دبر
One free (from sensuality) gets the odour of Paradise from his nose: how should the odour of Paradise come from the rump?”
ای تواضع برده پیش ابلهان ** وی تکبر برده تو پیش شهان2225
O thou who hast brought humility into the presence of fools, and O thou who hast brought pride into the presence of (spiritual) kings,
آن تکبر بر خسان خوبست و چست ** هین مرو معکوس عکسش بند تست
The pride shown to the base is goodly and fitting. Take heed, do not behave in the reverse manner: the reverse thereof is (the cause of) thy bondage.
از پی سوراخ بینی رست گل ** بو وظیفه‌ی بینی آمد ای عتل
The rose grew for the sake of the nostrils: sweet scent is the stipend of the nose, O churl.
بوی گل بهر مشامست ای دلیر ** جای آن بو نیست این سوراخ زیر
The scent of the rose is for organs of smell, O bold man: this hole below is not the place for that scent.
کی ازین جا بوی خلد آید ترا ** بو ز موضع جو اگر باید ترا
How should the scent of Paradise come to thee from this place? If thou requirest the (sweet) scent, seek it from its (proper) place.
هم‌چنین حب الوطن باشد درست ** تو وطن بشناس ای خواجه نخست2230
Likewise, “love of country” is right, (but) first, O master, know (what really is) thy country.
گفت آن ماهی زیرک ره کنم ** دل ز رای و مشورتشان بر کنم
That sagacious fish said, “I will journey, I will withdraw my heart from their advice and counsel.”
نیست وقت مشورت هین راه کن ** چون علی تو آه اندر چاه کن
’Tis no time for counsel. Hark, journey! Like ‘Alí, sigh (the secret) into the well.
محرم آن آه کم‌یابست بس ** شب رو و پنهان‌روی کن چون عسس
Very seldom is there found a fit confidant for that sigh: go by night and let thy movement be hidden, like (that of) the night-patrol.
سوی دریا عزم کن زین آبگیر ** بحر جو و ترک این گرداب گیر
Set out from this lake towards the sea: seek the sea and take leave of this whirlpool.
سینه را پا ساخت می‌رفت آن حذور ** از مقام با خطر تا بحر نور2235
That wary (fish) made its breast o afoot (swam away) and was going from its perilous abode to the sea of light,
هم‌چو آهو کز پی او سگ بود ** می‌دود تا در تنش یک رگ بود
Like the deer of which a dog is in pursuit and which keeps running so long as there is a single nerve in its body.
خواب خرگوش و سگ اندر پی خطاست ** خواب خود در چشم ترسنده کجاست
Hare’s sleep (heedlessness) with the dog in pursuit is a sin: how indeed is sleep (dwelling) in the eye of him who hath fear?
رفت آن ماهی ره دریا گرفت ** راه دور و پهنه‌ی پهنا گرفت
That fish departed and took the way to the sea: it took the far way and the vast expanse.
رنجها بسیار دید و عاقبت ** رفت آخر سوی امن و عافیت
It suffered many afflictions, and in the end it went after all towards safety and welfare.
خویشتن افکند در دریای ژرف ** که نیابد حد آن را هیچ طرف2240
It cast itself into the deep Sea whose bound no eye can reach.
پس چو صیادان بیاوردند دام ** نیم‌عاقل را از آن شد تلخ کام
So when the fishermen brought their net (to the lake), the half-intelligent (fish) was bitterly grieved thereat.
گفت اه من فوت کردم فرصه را ** چون نگشتم همره آن رهنما
And said, “Alas, I have lost the opportunity: how did not I accompany that guide?
ناگهان رفت او ولیکن چونک رفت ** می‌ببایستم شدن در پی بتفت
He went off suddenly, but seeing that he went I ought to have gone after him in hot haste.”
بر گذشته حسرت آوردن خطاست ** باز ناید رفته یاد آن هباست
‘Tis wrong to regret the past: what is gone will not come back: to remember it is of no avail.
قصه‌ی آن مرغ گرفته کی وصیت کرد کی بر گذشته پشیمانی مخور تدارک وقت اندیش و روزگار مبر در پشیمانی
Story of the captive bird which gave the (following) injunctions: do not feel sorrow for what is past, think about taking precaution for the present (need), and do not spend time in repenting.
آن یکی مرغی گرفت از مکر و دام ** مرغ او را گفت ای خواجه‌ی همام2245
A certain man caught a bird by guile and trap: the bird said to him, “O noble sire,
به تو بسی گاوان و میشان خورده‌ای ** تو بسی اشتر به قربان کرده‌ای
Thou hast eaten many oxen and sheep, thou hast sacrificed many camels;
تو نگشتی سیر زانها در زمن ** هم نگردی سیر از اجزای من
Thou hast never in the world been sated by them, neither wilt thou be sated by my limbs.
هل مرا تا که سه پندت بر دهم ** تا بدانی زیرکم یا ابلهم
Let me go, that I may bestow on thee three counsels, that thou mayst perceive whether I am wise or foolish.
اول آن پند هم در دست تو ** ثانیش بر بام کهگل بست تو
(I will give thee) the first of those counsels on thy hand, the second of them on thy plastered roof,
وآن سوم پند دهم من بر درخت ** که ازین سه پند گردی نیکبخت2250
And the third counsel I will give thee on a tree. (Let me go), for thou wilt become fortunate through these three counsels.
آنچ بر دستست اینست آن سخن ** که محالی را ز کس باور مکن
(As for) that saying which is (to be said) on thy hand, ’tis this: ‘do not believe an absurdity (when thou hearest it) from any one.’”
بر کفش چون گفت اول پند زفت ** گشت آزاد و بر آن دیوار رفت
When it (the bird) had uttered the first grave counsel on his palm, it became free and went (to perch) on the wall (of his house),
گفت دیگر بر گذشته غم مخور ** چون ز تو بگذشت زان حسرت مبر
And said, “The second is, ‘do not grieve over (what is) past: when it has passed from thee, do not feel regret for it.’”