زیرکی دان دام برد و طمع و گاز ** تا چه خواهد زیرکی را پاک‌باز
Know that cleverness is a trap for (a means of) gaining victory and (indulging) ambition and a scarecrow (such as is used by fowlers): why should the pure devotee wish to be clever?
زیرکان با صنعتی قانع شده ** ابلهان از صنع در صانع شده
The clever ones are content with an ingenious device; the simple ones have gone (away) from the artifice to rest in the Artificer,
زانک طفل خرد را مادر نهار ** دست و پا باشد نهاده بر کنار 2375
Because at breakfast time a mother will have laid the little child’s hands and feet (in repose) on her bosom.
حکایت آن سه مسافر مسلمان و ترسا و جهود و آن کی به منزل قوتی یافتند و ترسا و جهود سیر بودند گفتند این قوت را فردا خوریم مسلمان صایم بود گرسنه ماند از آنک مغلوب بود
Story of the three travellers—a Moslem, a Christian, and a Jew— who obtained (a gift of) some food at a hostelry. The Christian and the Jew had already eaten their fill, so they said, “Let us eat this food to-morrow.” The Moslem was fasting, and he remained hungry because he was overpowered (by his companions).
یک حکایت بشنو اینجا ای پسر ** تا نگردی ممتحن اندر هنر
Here listen to a story, O son, in order that you may not suffer affliction in (relying upon) talent.
آن جهود و مومن و ترسا مگر ** همرهی کردند با هم در سفر
As it happened, a Jew and a true believer and a Christian travelled together on a journey.
با دو گمره همره آمد مومنی ** چون خرد با نفس و با آهرمنی
A true believer travelled along with two miscreants, like reason (associated) with a carnal soul and Devil.
مرغزی و رازی افتند از سفر ** همره و هم‌سفره پیش هم‌دگر
In travel the man of Merv and the man of Rayy meet one another as companions on the road and at table.
در قفص افتند زاغ و جغد و باز ** جفت شد در حبس پاک و بی‌نماز 2380
Crow and owl and falcon come (as captives) into the (same) cage: the holy and the irreligious become mates in prison.
کرده منزل شب به یک کاروانسرا ** اهل شرق و اهل غرب و ما ورا
At night Easterners and Westerners and Transoxanians make their abode in the same caravanseray.
مانده در کاروانسرا خرد و شگرف ** روزها با هم ز سرما و ز برف
Small and great (folk) remain together for days in the caravanseray because of frost and snow.
چون گشاده شد ره و بگشاد بند ** بسکلند و هر یکی جایی روند
As soon as the road is opened and the obstacle removed, they separate and every one goes in a (different) direction.
چون قفس را بشکند شاه خرد ** جمع مرغان هر یکی سویی پرد
When sovereign Reason breaks the cage, all the birds fly away, each one to a (different) quarter.
پر گشاید پیش ازین بر شوق و یاد ** در هوای جنس خود سوی معاد 2385
Before this (deliverance) each one, full of longing and lament, spreads its wings towards its destination, in desire for its mate.
پر گشاید هر دمی با اشک و آه ** لیک پریدن ندارد روی و راه
At every moment it spreads its wings with tears and sighs, but it has no room or way to fly.
راه شد هر یک پرد مانند باد ** سوی آن کز یاد آن پر می‌گشاد
(As soon as) way is made, each one flies like the wind towards that in remembrance of which it spread its wings.
آن طرف که بود اشک و آه او ** چونک فرصت یافت باشد راه او
Its way, when it gains the opportunity, is towards the region whither its tears and sighs were (directed).
در تن خود بنگر این اجزای تن ** از کجاها گرد آمد در بدن
Consider your own body: from what places were these corporeal parts (elements and faculties) collected in the body—
آبی و خاکی و بادی و آتشی ** عرشی و فرشی و رومی و گشی 2390
Watery and earthen and airy and fiery, celestial and terrestrial, (some) of Rúm and (some) of Kash.
از امید عود هر یک بسته طرف ** اندرین کاروانسرا از بیم برف
In this (bodily) caravanseray one and all, from fear of the snow, have closed their eyes to the hope of returning (to their final destination).
برف گوناگون جمود هر جماد ** در شتای بعد آن خورشید داد
The various snows are (symbolise) the congelation of every inanimate thing in the winter of farness from that Sun of justice.
چون بتابد تف آن خورشید جشم ** کوه گردد گاه ریگ و گاه پشم
(But) when the heat of the angry Sun flames (forth), the mountain becomes now (like) sand and now (like) wool.
در گداز آید جمادات گران ** چون گداز تن به وقت نقل جان
The gross inanimate things dissolve, like the dissolution of the body at the hour of the spirit's departure.
چون رسیدند این سه همره منزلی ** هدیه‌شان آورد حلوا مقبلی 2395
When these three fellow-travellers arrived at a certain hostelry, a man of fortune brought them (some) halwá (sweetmeat) as a gift.
برد حلوا پیش آن هر سه غریب ** محسنی از مطبخ انی قریب
A benefactor brought to the three strangers (some) halwá from the kitchen of Lo, I am near.
نان گرم و صحن حلوای عسل ** برد آنک در ثوابش بود امل
One who had expectation of (earning) the (Divine) reward brought (to them) warm bread and a dish of halwá made with honey.
Intelligence and culture are characteristic of townsmen; hospitality and entertainment (of guests) are characteristic of tent-dwellers.
الضیافة للغریب والقری ** اودع الرحمن فی اهل القری
The Merciful (God) has implanted hospitality to strangers and entertainment (of guests) in the villagers (countryfolk).
کل یوم فی القری ضیف حدیث ** ما له غیر الاله من مغیث 2400
Every day in the villages (countryside) there is a new guest who has none to help him except God.
کل لیل فی القری وفد جدید ** ما لهم ثم سوی الله محید
Every night in the villages (countryside) are new-comers who have no refuge there save God.
تخمه بودند آن دو بیگانه ز خور ** بود صایم روز آن مومن مگر
The two aliens (the Jew and the Christian) were surfeited with food and suffering from indigestion; the true believer, as it happened, was fasting (all) day.
چون نماز شام آن حلوا رسید ** بود مومن مانده در جوع شدید
At the (time of) the evening prayer, when the halwá arrived, the true believer was reduced to extreme hunger.
آن دو کس گفتند ما از خور پریم ** امشبش بنهیم و فردایش خوریم
The two (others) said, “We have eaten our fill: let us put it away to-night and eat it to-morrow.
صبر گیریم امشب از خور تن زنیم ** بهر فردا لوت را پنهان کنیم 2405
To-night let us practise self-denial and refrain from food; let us hide (reserve) the dainty for to-morrow.”
گفت مومن امشب این خورده شود ** صبر را بنهیم تا فردا بود
The true believer said, “Let this (sweetmeat) be eaten to-night; let us put away self-denial till to-morrow.”
پس بدو گفتند زین حکمت‌گری ** قصد تو آن است تا تنها خوری
Then they said to him, “Your purpose in this wisdom-mongering is that you may eat it (all) by yourself.”
گفت ای یاران نه که ما سه تنیم ** چون خلاف افتاد تا قسمت کنیم
“O my friends,” said he, “are not we three persons? Since disagreement has occurred, let us share.
هرکه خواهد قسم خود بر جان زند ** هرکه خواهد قسم خود پنهان کند
Let him who wishes take his own share to his heart (enjoy it); let him who wishes put his share in hiding.”
آن دو گفتندش ز قسمت در گذر ** گوش کن قسام فی‌النار از خبر 2410
The two (others) said to him, “Abandon (the thought of) sharing: give ear to (the words) ‘The sharer is in Hell-fire’ from the Traditions (of the Prophet).”
گفت قسام آن بود کو خویش را ** کرد قسمت بر هوا و بر خدا
He replied, “The sharer (referred to) is he that has shared himself between sensuality and God.”
ملک حق و جمله قسم اوستی ** قسم دیگر را دهی دوگوستی
Thou art God's property and His share entirely: (if) thou givest the share (of God) to another, thou art a dualist.
این اسد غالب شدی هم بر سگان ** گر نبودی نوبت آن بدرگان
This lion would have prevailed over the curs, if it had not been the turn of those evil-natured ones (to prevail).
قصدشان آن کان مسلمان غم خورد ** شب برو در بی‌نوایی بگذرد
’Twas their intention that the Moslem should suffer pain and pass the night in want of food.
بود مغلوب او به تسلیم و رضا ** گفت سمعا طاعة اصحابنا 2415
He was overpowered: he said, with resignation and acquiescence, “My friends, I hear and obey.”
پس بخفتند آن شب و برخاستند ** بامدادان خویش را آراستند
So they slept (all) that night, and in the morning they rose and dressed themselves,
روی شستند و دهان و هر یکی ** داشت اندر ورد راه و مسلکی
And washed their faces and mouths; and each one had a (different) method and practice in his devotions.
یک زمانی هر کسی آورد رو ** سوی ورد خویش از حق فضل‌جو
For a while each one applied himself to his devotions, seeking favour from God.
مومن و ترسا جهود و گبر و مغ ** جمله را رو سوی آن سلطان الغ
True believer and Christian, Jew and Guebre and Magian— the faces of them all are (turned) towards that mighty Sultan.
بلک سنگ و خاک و کوه و آب را ** هست واگشت نهانی با خدا 2420
Nay, stone and earth and mountain and water have their invisible recourse to God.
این سخن پایان ندارد هر سه یار ** رو به هم کردند آن دم یاروار
This topic is infinite. At that time the three companions looked on one another friendlily,
آن یکی گفتا که هر یک خواب خویش ** آنچ دید او دوش گو آور به پیش
And one (of them) said, “Let each (of us) relate what he dreamed last night.