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.
آن ندم از ظلمت غم بست بار ** پس کلام اللیل یمحوه النهار
That contrition burgeoned from (was produced by) the darkness of pain; hence (as the proverb says) day wipes out the words of night
چون برفت آن ظلمت غم گشت خوش ** هم رود از دل نتیجه و زاده‌اش
When the darkness of pain is gone and he (the fool) has be come happy, its result and product also goes from his heart.
می‌کند او توبه و پیر خرد ** بانگ لو ردوا لعادوا می‌زند2300
He is making vow’s of repentance, whilst the Pír, Reason, is crying, “Though they should be sent back, they would surely return.”
در بیان آنک وهم قلب عقلست و ستیزه‌ی اوست بدو ماند و او نیست و قصه‌ی مجاوبات موسی علیه‌السلام کی صاحب عقل بود با فرعون کی صاحب وهم بود
Explaining that imagination (wahm) is the counterfeit of Reason and in opposition to it, and that though it resembles Reason it is not Reason; and the story of the replies given to each other by Moses, on whom be peace, who was the possessor of Reason, and Pharaoh, who was the possessor of imagination.
عقل ضد شهوتست ای پهلوان ** آنک شهوت می‌تند عقلش مخوان
Reason is the contrary of sensuality: O brave man, do not call (by the name of) Reason that which is attached to sensuality.
وهم خوانش آنک شهوت را گداست ** وهم قلب نقد زر عقلهاست
That which is a beggar of sensuality—call it imagination: imagination is the counterfeit of the sterling gold of the rational faculties.
بی‌محک پیدا نگردد وهم و عقل ** هر دو را سوی محک کن زود نقل
Without a touchstone, imagination and reason are not clearly distinguished: quickly bring both to the touchstone.
این محک قرآن و حال انبیا ** چون منحک مر قلب را گوید بیا
The Qur’án and the (spiritual) state of the Prophets are this touchstone: they, like a touchstone, say to the counterfeit coin, “Come,
تا ببینی خویش را ز آسیب من ** که نه‌ای اهل فراز و شیب من2305
That by contact with me thou mayst see thyself (and know) that thou art not worthy of my higher and lower (degrees of spirituality).”
عقل را گر اره‌ای سازد دو نیم ** هم‌چو زر باشد در آتش او بسیم
If a saw make Reason (to be severed into) two halves, it (Reason) will be smiling like gold in the fire.
وهم مر فرعون عالم‌سوز را ** عقل مر موسی به جان افروز را
Imagination belongs to Pharaoh, the world-incendiary; Reason to Moses, the spirit-enkindler.
رفت موسی بر طریق نیستی ** گفت فرعونش بگو تو کیستی
Moses went on the way of non-existence (self-negation): Pharaoh said to him, “Tell (me), who art thou?”
گفت من عقلم رسول ذوالجلال ** حجةالله‌ام امانم از ضلال
He said, “I am Reason, the messenger of the Almighty: I am the proof of God, I am the protection against error.”
گفت نی خامش رها کن های هو ** نسبت و نام قدیمت را بگو2310
“Nay,” said he, “hush, cease from (this ecstatic) outcry: tell (me) thy ancient lineage and name.”