ای کمان و تیرها بر ساخته ** صید نزدیک و تو دور انداخته
O you who have provided yourself with bow and arrows, the prey is near and you have shot far.
هرکه دوراندازتر او دورتر ** وز چنین گنجست او مهجورتر 2355
The farther one shoots, the farther away and more separated is he from a treasure like this.
فلسفی خود را از اندیشه بکشت ** گو بدو کوراست سوی گنج پشت
The philosopher killed (exhausted) himself with thinking: let him run on (in vain), for his back is turned towards the treasure.
گو بدو چندانک افزون می‌دود ** از مراد دل جداتر می‌شود
Let him run on: the more he runs, the more remote does he become from the object of his heart’s desire.
جاهدوا فینا بگفت آن شهریار ** جاهدوا عنا نگفت ای بی‌قرار
That (Divine) King said, “(those who) have striven in (for) Us”: He did not say, “(those who) have striven away from Us,” O restless one,
هم‌چو کنعان کو ز ننگ نوح رفت ** بر فراز قله‌ی آن کوه زفت
As (was the case with) Canaan, who in disdain of Noah went up to the top of that great mountain.
هرچه افزون‌تر همی‌جست او خلاص ** سوی که می‌شد جداتر از مناص 2360
The more he sought deliverance (by turning) towards the mountain, the more was he separated from the place of refuge,
هم‌چو این درویش بهر گنج و کان ** هر صباحی سخت‌تر جستی کمان
Like this dervish (who) for the sake of the treasure and the mine (of riches) sought (to thaw) the bow more strongly every morning,
هر کمانی کو گرفتی سخت‌تر ** بود از گنج و نشان بدبخت‌تر
And the more strongly he gripped the bow each time, the worse luck he had in respect of (finding) the treasure and (hitting) the mark.
این مثل اندر زمانه جانی است ** جان نادانان به رنج ارزانی است
This parable is of vital import (to the soul) in the world: the soul of the ignorant is worthy of pain (deserves to suffer.)
زانک جاهل ننگ دارد ز اوستاد ** لاجرم رفت و دکانی نو گشاد
Inasmuch as the ignoramus disdains his teacher, consequently he goes and opens a new shop.
آن دکان بالای استاد ای نگار ** گنده و پر کزدمست و پر ز مار 2365
O (you who are vain and specious as a) picture, that shop, (set up) over the teacher, is stinking and full of scorpions and snakes.
زود ویران کن دکان و بازگرد ** سوی سبزه و گلبنان و آب‌خورد
Quickly lay waste that shop and turn back to the greenery and the rose-tress and the watering-place;
نه چو کنعان کو ز کبر و ناشناخت ** از که عاصم سفینه‌ی فوز ساخت
Not like Canaan, who from pride and ignorance made of the “protecting” mountain a ship (ark) of safety.
علم تیراندازیش آمد حجاب ** وان مراد او را بده حاضر به جیب
His (the fakir’s) knowledge of archery became a veil (barrier) to him, while (all the time) he had that object of desire present in his bosom.
ای بسا علم و ذکاوات و فطن ** گشته ره‌رو را چو غول و راه‌زن
Oh, how often have knowledge and keen wits and understandings become as (deadly as) the ghoul or brigand to the wayfarer!
بیشتر اصحاب جنت ابلهند ** تا ز شر فیلسوفی می‌رهند 2370
Most of those destined for Paradise are simpletons (simple-minded), so that they escape from the mischief of philosophy.
خویش را عریان کن از فضل و فضول ** تا کند رحمت به تو هر دم نزول
Strip yourself of (useless) learning and vanity, in order that (the Divine) mercy may descend on you at every moment.
زیرکی ضد شکستست و نیاز ** زیرکی بگذار و با گولی‌بساز
Cleverness is the opposite of abasement and supplication: give up cleverness and sort with stupidity.
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.