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.’”
بعد از آن گفتش که در جسمم کتیم ** ده درمسنگست یک در یتیم
After that, it said to him, “In my body is concealed a solitary (large and precious) pearl, ten dirhems in weight.
دولت تو بخت فرزندان تو ** بود آن گوهر به حق جان تو2255
By thy soul's truth (as sure as thou livest), that jewel was thy fortune and the luck of thy children.
فوت کردی در که روزی‌ات نبود ** که نباشد مثل آن در در وجود
Thou hast missed the pearl, for it was not thy appointed lot (to gain it)—a pearl the like of which is not in existence.”
آنچنان که وقت زادن حامله ** ناله دارد خواجه شد در غلغله
Even as a woman big with child keeps wailing at the time of parturition, so the Khwája began to cry out clamorously.
مرغ گفتش نی نصیحت کردمت ** که مبادا بر گذشته‌ی دی غمت
The bird said to him, “Did not I admonish thee, saying, ‘Let there be no grief in thee for what passed yesterday’?
چون گذشت و رفت غم چون می‌خوری ** یا نکردی فهم پندم یا کری
Since it is past and gone, why art thou grieving? Either thou didst not understand my counsel or thou art deaf.
وان دوم پندت بگفتم کز ضلال ** هیچ تو باور مکن قول محال2260
And (as regards) the second counsel I gave thee, (namely), ‘Do not from misguidedness put any belief in an absurd statement,’
من نیم خود سه درمسنگ ای اسد ** ده درمسنگ اندرونم چون بود
O lion, I myself do not weigh ten dirhems: how should the weight of ten dirhems be within me?”
خواجه باز آمد به خود گفتا که هین ** باز گو آن پند خوب سیومین
The Khwája came back to himself (recovered his wits) and said, “Hark, disclose the third (piece of) excellent counsel.”
گفت آری خوش عمل کردی بدان ** تا بگویم پند ثالث رایگان
“Yes,” said the bird, “thou hast made good use of those (former counsels), that I should tell (thee) the third counsel in vain!”
پند گفتن با جهول خوابناک ** تخت افکندن بود در شوره خاک
To give counsel to a sleepy ignoramus is to scatter seed in nitrous soil.
چاک حمق و جهل نپذیرد رفو ** تخم حکمت کم دهش ای پندگو2265
The rent of folly and ignorance does not admit of being patched up: do not give the seed of wisdom to him (the fool), O counsellor.
چاره اندیشیدن آن ماهی نیم‌عاقل و خود را مرده کردن
How the half-intelligent fish devised a means (of escape) and feigned to be dead.
گفت ماهی دگر وقت بلا ** چونک ماند از سایه‌ی عاقل جدا
The second fish said in the hour of tribulation, when he was left sundered from the shadow (protection) of the intelligent one,
کو سوی دریا شد و از غم عتیق ** فوت شد از من چنان نیکو رفیق
“He hath gone towards the sea and is freed from sorrow: such a good comrade hath been lost to me!
لیک زان نندیشم و بر خود زنم ** خویشتن را این زمان مرده کنم
But I will not think of that and will attend to myself: at this (present) time I will feign to be dead.
پس برآرم اشکم خود بر زبر ** پشت زیر و می‌روم بر آب بر
Then I will turn my belly upwards and my back downwards and will move on the water.
می‌روم بر وی چنانک خس رود ** نی بسباحی چنانک کس رود2270
I will move upon it as weeds move, not by swimming as a person (swimmer) does.
مرده گردم خویش بسپارم به آب ** مرگ پیش از مرگ امنست از عذاب
I will become dead, I will commit myself to the water: to die before death is to be safe from torment.”
مرگ پیش از مرگ امنست ای فتی ** این چنین فرمود ما را مصطفی
To die before death is to be safe, O youth: even so hath Mustafa (Mohammad) commanded us.
گفت موتواکلکم من قبل ان ** یاتی الموت تموتوا بالفتن
He said, “Die, all of you, ere death come, else ye will die with (the certainty of suffering) sore afflictions (hereafter).”
هم‌چنان مرد و شکم بالا فکند ** آب می‌بردش نشیب و گه بلند
He (the fish) died in that manner and threw his belly upwards: the water was carrying him, now alow, now aloft.
هر یکی زان قاصدان بس غصه برد ** که دریغا ماهی بهتر بمرد2275
Every one of those pursuers (the fishermen) bore great vexation (in his heart), saying, “Alas, the best fish is dead.”
شاد می‌شد او کز آن گفت دریغ ** پیش رفت این بازیم رستم ز تیغ
He (the fish) was made glad by their saying “Alas”: (he said to himself), “This trick of mine has come off, I am delivered from the sword.”
پس گرفتش یک صیاد ارجمند ** پس برو تف کرد و بر خاکش فکند
Then a worthy fisherman seized him and spat on him and flung him on the ground.
غلط غلطان رفت پنهان اندر آب ** ماند آن احمق همی‌کرد اضطراب
He (the half-intelligent fish), rolling over and over, went secretly into the water; the (entirely) foolish one remained (where he was), moving to and fro in agitation.
از چپ و از راست می‌جست آن سلیم ** تا بجهد خویش برهاند گلیم
That simpleton kept leaping about, right and left, in order that he might save his skin by his own efforts.
دام افکندند و اندر دام ماند ** احمقی او را در آن آتش نشاند2280
They cast the net, and he (at last) remained in the net: foolish ness ensconced him in that fire (of perdition).
بر سر آتش به پشت تابه‌ای ** با حماقت گشت او همخوابه‌ایی
On the top of the fire, on the surface of a frying-pan, he be came the bedfellow of Folly.
او همی جوشید از تف سعیر ** عقل می‌گفتش الم یاتک نذیر
(There) he was seething from the heat of the flames Reason was saving to him, “Did not a warner come to thee?”
او همی‌گفت از شکنجه وز بلا ** هم‌چو جان کافران قالوا بلی
He, from the rack of torture and tribulation, was replying like the souls of the unbelievers: they said, “Yea.”
باز می‌گفت او که گر این بار من ** وا رهم زین محنت گردن‌شکن
Then again he was saying, “If this time I escape from this neck-breaking affliction,
من نسازم جز به دریایی وطن ** آبگیری را نسازم من سکن2285
I will not make my home except in a sea: I will not make a lake my dwelling-place.
آب بی‌حد جویم و آمن شوم ** تا ابد در امن و صحت می‌روم
I will seek the boundless sea and become safe: I will go in safety and welfare for ever.”
بیان آنک عهد کردن احمق وقت گرفتاری و ندم هیچ وفایی ندارد کی لو ردوالعادوا لما نهوا عنه و انهم لکاذبون صبح کاذب وفا ندارد
Explaining that the promise made by the fool at the moment of seizure (punishment) and contrition is faithless, for though they should be sent back, they would surely return to that which they were forbidden to do, and verily they are liars. The false dawn keeps not faith.
عقل می‌گفتش حماقت با توست ** با حماقت عقل را آید شکست
Reason was saying to him, “Folly is with thee: with Folly (as thy companion), the promise will be broken.
عقل را باشد وفای عهدها ** تو نداری عقل رو ای خربها
The keeping of promises appertains to reason: thou hast not reason: begone, O thou whose value is that of an ass!
عقل را یاد آید از پیمان خود ** پرده‌ی نسیان بدراند خرد
Reason remembers its covenant: understanding rends the veil of forgetfulness.
Since thou hast not reason, forgetfulness is thy ruler: it is thy enemy and the bringer-to-naught of thy devising.”
از کمی عقل پروانه‌ی خسیس ** یاد نارد ز آتش و سوز و حسیس
From deficiency of reason the wretched moth does not re member the flame and the burning and the (crackling) sound (when its wings are scorched).
چونک پرش سوخت توبه می‌کند ** آز و نسیانش بر آتش می‌زند
When its wings are burnt, it repents; (but) cupidity and forgetfulness dash it (again) into the flame.
ضبط و درک و حافظی و یادداشت ** عقل را باشد که عقل آن را فراشت
Grasp and apprehension and retentiveness and keeping in mind belong to Reason, for Reason has raised those (faculties).
چونک گوهر نیست تابش چون بود ** چون مذکر نیست ایابش چون بود
When the pearl is not there, how should its lustre exist? When there is none to remind (admonish the fool), how should he turn back (from folly)?
این تمنی هم ز بی‌عقلی اوست ** که نبیند کان حماقت را چه خوست2295
Moreover, this wish (to escape from the consequences of his folly) arises from his want of reason, for he does not see what is the nature of that folly.
آن ندامت از نتیجه‌ی رنج بود ** نه ز عقل روشن چون گنج بود
That contrition was the result of pain, not of Reason which is bright as a treasure.
چونک شد رنج آن ندامت شد عدم ** می‌نیرزد خاک آن توبه و ندم
When the pain departed, that contrition became naught: that repentance and contrition hath not the worth (even) of dust.