دار کی ماند به دزدی لیک آن ** هست تصویر خدای غیب‌دان
How should the gallows resemble robbery? But that is the form given (to robbery) by God who knoweth things unseen,
در دل شحنه چو حق الهام داد ** که چنین صورت بساز از بهر داد
Since God inspired the prefect's heart to make such a form for justice' sake.
تا تو عالم باشی و عادل قضا ** نامناسب چون دهد داد و سزا
So long as you are wise and just, how should Destiny deal justice and give retribution not in accordance (with your actions)?
چونک حاکم این کند اندر گزین ** چون کند حکم احکم این حاکمین
Since a judge does this in the case of a virtuous man, how (then) will the most Just of these judges give judgement?
چون بکاری جو نروید غیر جو ** قرض تو کردی ز که خواهد گرو 425
When you sow barley nothing except barley will grow up: (if) you have borrowed, from whom (but yourself) will you require the security?
جرم خود را بر کسی دیگر منه ** هوش و گوش خود بدین پاداش ده
Do not lay (responsibility for) your sin upon any one else: give your mind and ear to this retribution.
جرم بر خود نه که تو خود کاشتی ** با جزا و عدل حق کن آشتی
Lay the sin upon yourself, for you yourself sowed (the seed): make peace with the recompense and justice of God.
رنج را باشد سبب بد کردنی ** بد ز فعل خود شناس از بخت نی
The cause of (your) affliction is some evil deed: acknowledge that evil is done by you, not by Fate.
آن نظر در بخت چشم احوال کند ** کلب را کهدانی و کاهل کند
To look at Fate (alone) makes the eye asquint: it makes the dog be attached to the kennel and lazy.
متهم کن نفس خود را ای فتی ** متهم کم کن جزای عدل را 430
Suspect yourself, O youth; do not suspect the recompense of (Divine) justice.
توبه کن مردانه سر آور به ره ** که فمن یعمل بمثقال یره
Repent like a man, turn your head into the (right) Way, for whoso doeth a mote's weight (of good or evil) shall see it.
در فسون نفس کم شو غره‌ای ** که آفتاب حق نپوشد ذره‌ای
Do not be duped by the wiles of the carnal soul, for the Divine Sun will not conceal a single mote.
هست این ذرات جسمی ای مفید ** پیش این خورشید جسمانی پدید
These material motes, O profitable man, are visible in the presence of this material sun.
هست ذرات خواطر و افتکار ** پیش خورشید حقایق آشکار
(So too) the motes consisting of ideas and thought are manifest in the presence of the Sun of Realities.
حکایت آن صیادی کی خویشتن در گیاه پیچیده بود و دسته‌ی گل و لاله را کله‌وار به سر فرو کشیده تا مرغان او را گیاه پندارند و آن مرغ زیرک بوی برد اندکی کی این آدمیست کی برین شکل گیاه ندیدم اما هم تمام بوی نبرد به افسون او مغرور شد زیرا در ادراک اول قاطعی نداشت در ادراک مکر دوم قاطعی داشت و هو الحرص و الطمع لا سیما عند فرط الحاجة و الفقر قال النبی صلی الله علیه و سلم کاد الفقر ان یکون کفرا
Story of the fowler who had wrapped himself in grass and drawn over his head a handful of roses and red anemones, like a cap, in order that the birds might think he was grass. The clever bird had some little notion that he was (really) a man, and said (to itself), “I have never seen grass of this shape”; but it did not wholly apprehend (the truth) and was deceived by his guile, because at the first view it had no decisive argument, (whereas) on its second view of the trick it had a decisive argument, namely, cupidity and greed, (which are) especially (potent) at the time of excessive want and poverty. The Prophet—God bless and save him!—has said that poverty is almost infidelity.
رفت مرغی در میان مرغزار ** بود آنجا دام از بهر شکار 435
A bird went into a meadow: there was a trap (set) for the purpose of fowling.
دانه‌ی چندی نهاده بر زمین ** وآن صیاد آنجا نشسته در کمین
Some grain had been placed on the ground, and the fowler was ensconced there in ambush.
خویشتن پیچیده در برگ و گیاه ** تا در افتد صید بیچاره ز راه
He had wrapped himself in leaves and grass, that the wretched prey might slip off from the path (of safety).
مرغک آمد سوی او از ناشناخت ** پس طوافی کرد و پیش مرد تاخت
A little bird approached him in ignorance (of his disguise): then it hopped round and ran up to the man,
گفت او را کیستی تو سبزپوش ** در بیابان در میان این وحوش
And said to him, “Who are you, clad in green in the desert amidst (all) these wild animals?”
گفت مرد زاهدم من منقطع ** با گیاهی گشتم اینجا مقتنع 440
He replied, “I am an ascetic severed (from mankind): I have become content (to live) here with some grass.
زهد و تقوی را گزیدم دین و کیش ** زانک می‌دیدم اجل را پیش خویش
I adopted asceticism and piety as my religion and practice because I saw before me the appointed end of my life.
مرگ همسایه مرا واعظ شده ** کسب و دکان مرا برهم زده
My neighbour's death had given me warning and upset my (worldly) business and shop.
چون به آخر فرد خواهم ماندن ** خو نباید کرد با هر مرد و زن
Since I shall be left alone at the last, it behoves me not to become friendly with every man and woman.
رو بخواهم کرد آخر در لحد ** آن به آید که کنم خو با احد
I shall turn my face to the grave at the last: ’tis better that I should make friends with the One (God).
چو زنخ را بست خواهند ای صنم ** آن به آید که زنخ کمتر زنم 445
Since my jaw will (ultimately) be bound up, O worshipful one, ’tis better that I should jaw little (now).
ای بزربفت و کمر آموخته ** آخرستت جامه‌ی نادوخته
O thou who hast learned to wear a gold-embroidered robe and a belt, at the last there is (only) the unsewn garment for thee (to wear).
رو به خاک آریم کز وی رسته‌ایم ** دل چرا در بی‌وفایان بسته‌ایم
We shall turn our faces to the earth whence we have sprung: why (then) have we fixed our hearts on creatures devoid of constancy (permanence)?
جد و خویشانمان قدیمی چار طبع ** ما به خویشی عاریت بستیم طمع
The four ‘natures’ are our ancestors and kinsfolk from of old, (yet) we have fixed our hopes on a borrowed (temporary) kinship.
سالها هم‌صحبتی و هم‌دمی ** با عناصر داشت جسم آدمی
During (many) years the body of Man had companionship and intimacy with the elements.
روح او خود از نفوس و از عقول ** روح اصول خویش را کرده نکول 450
His spirit, indeed, is from the (world of) souls and intelligences, (but) the spirit has forsaken its origins.
از عقول و از نفوس پر صفا ** نامه می‌آید به جان کای بی‌وفا
From the pure souls and intelligences there is coming to the spirit a letter, saying, ‘O faithless one,
یارکان پنج روزه یافتی ** رو ز یاران کهن بر تافتی
Thou hast found (some) miserable five-day friends and hast turned thy face away from thy friends of old.’
کودکان گرچه که در بازی خوشند ** شب کشانشان سوی خانه می‌کشند
Although the children are happy in their play, (yet) at nightfall they are dragged off and taken home.
شد برهنه وقت بازی طفل خرد ** دزد از ناگه قبا و کفش برد
At play-time the little child strips: suddenly the thief carries off his coat and shoes.
آن چنان گرم او به بازی در فتاد ** کان کلاه و پیرهن رفتش ز یاد 455
He is so hotly engaged in play that his cap and shirt are forgotten.
شد شب و بازی او شد بی‌مدد ** رو ندارد کو سوی خانه رود
Night falls, and his play becomes helpless (impossible): he has not the face to go home.
نی شنیدی انما الدنیا لعب ** باد دادی رخت و گشتی مرتعب
Have not you heard (the Verse) the present life is only a play? You have squandered your goods and have become afraid.
پیش از آنک شب شود جامه بجو ** روز را ضایع مکن در گفت و گو
Look for your clothes ere night comes on: do not waste the day in (idle) talk.
من به صحرا خلوتی بگزیده‌ام ** خلق را من دزد جامه دیده‌ام
I have chosen a (place of) seclusion in the desert: I have perceived that manking are stealers of clothes.
نیم عمر از آرزوی دلستان ** نیم عمر از غصه‌های دشمنان 460
Half of life (is lost) in desire for a charming friend; (the other) half of life (is lost) in anxieties caused by foes.
جبه را برد آن کله را این ببرد ** غرق بازی گشته ما چون طفل خرد
That (desire) has carried off (our) cloak, this (anxiety) has carried off (our) cap, (while) we have become absorbed in play, like a little child.
نک شبانگاه اجل نزدیک شد ** خل هذا اللعب به سبک لاتعد
Lo, the night-time of death is near. Leave this play: you have (played) enough, do not return (to it).
هین سوار توبه شود در دزد رس ** جامه‌ها از دزد بستان باز پس
Hark, mount (the steed of) repentance, overtake the thief, and recover your clothes from him.
مرکب توبه عجاب مرکبست ** بر فلک تازد به یک لحظه ز پست
The steed of repentance is a marvellous steed: in one moment it runs from below up to heaven.
لیک مرکب را نگه می‌دار از آن ** کو بدزدید آن قبایت را نهان 465
But always keep the steed (safe) from him who secretly stole your coat.
تا ندزدد مرکبت را نیز هم ** پاس دار این مرکبت را دم به دم
Lest he steal your steed also, keep watch over this steed of yours incessantly.”
حکایت آن شخص کی دزدان قوج او را بدزدیدند و بر آن قناعت نکرد به حیله جامه‌هاش را هم دزدیدند
Story of the person whose ram was stolen by some thieves. Not content with that, they stole his clothes too by means of a trick.
آن یکی قج داشت از پس می‌کشید ** دزد قج را برد حبلش را برید
A certain man had a ram (which) he was leading along behind him: a thief carried off the ram, having cut its halter.
چونک آگه شد دوان شد چپ و راست ** تا بیابد کان قج برده کجاست
As soon as he (the owner) noticed, he began to run to left and right, that he might find out where the stolen ram was.
بر سر چاهی بدید آن دزد را ** که فغان می‌کرد کای واویلتا
Beside a well he saw the thief crying, “Alas! Woe is me!”
گفت نالان از چی ای اوستاد ** گفت همیان زرم در چه فتاد 470
“O master,” said he, “why are you lamenting?” He replied, “My purse (full) of gold has fallen into the well.