چون نشیند بهر خور بر روی برگ ** در فتد اندر دهان مار و مرگ
When it (the bird) settles on the leaf for the purpose of eating, it falls into the mouth of the snake and (into the jaws of) death.
کرده تمساحی دهان خویش باز ** گرد دندانهاش کرمان دراز
A crocodile opens its mouth: its teeth are surrounded by long worms.
از بقیه‌ی خور که در دندانش ماند ** کرم‌ها رویید و بر دندان نشاند
The worms were produced by the residue of food left in its teeth; and it gave them lodging there.
مرغکان بینند کرم و قوت را ** مرج پندارند آن تابوت را
The little birds see the worms and the food and imagine that coffin to be a meadow.
چون دهان پر شد ز مرغ او ناگهان ** در کشدشان و فرو بندد دهان 4085
When its mouth is filled with birds, it suddenly swallows them and closes its mouth (again).
این جهان پر ز نقل و پر ز نان ** چون دهان باز آن تمساح دان
Know that this world full of dessert (viands) and bread is like the open mouth of the crocodile.
بهر کرم و طعمه ای روزی‌تراش ** از فن تمساح دهر آمن مباش
O thou who scrapest together the means of livelihood, (in thy desire) for worms and morsels do not feel secure from the artfulness of the crocodile, (which is) Time.
روبه افتد پهن اندر زیر خاک ** بر سر خاکش حبوب مکرناک
A fox falls (and lies) flat under his earth: above his earth are deceptive grains,
تا بیاید زاغ غافل سوی آن ** پای او گیرد به مکر آن مکردان
In order that the heedless crow may approach them and the crafty one cunningly seize her by the leg.
صدهزاران مکر در حیوان چو هست ** چون بود مکر بشر کو مهترست 4090
Since there are a hundred thousand cunning tricks in animals, how (great) must be the cunning of Man who is superior (to all other animals)!
مصحفی در کف چو زین‌العابدین ** خنجری پر قهر اندر آستین
In his hand (he carries) a copy of the Holy Book as (though he were) Zaynu ’l- ‘Ábidín; (but) in his sleeve a vengeful dagger.
گویدت خندان کای مولای من ** در دل او بابلی پر سحر و فن
He addresses thee smilingly—“O my lord,” (while) in his heart there is a Babylon of sorcery and guileful spells.
Mile after mile through the night the lightning's deception leads thee on, without a guide, in a dark wilderness.
بر که افتی گاه و در جوی اوفتی ** گه بدین سو گه بدان سوی اوفتی
Now thou fallest on a mountain, now into a river; now thou wanderest in this direction, now in that.
خود نبینی تو دلیل ای جاه‌جو ** ور ببینی رو بگردانی ازو 4100
O seeker of worldly estate, thou wilt never find the guide; and if thou find him, thou wilt avert thy face from him,
که سفر کردم درین ره شصت میل ** مر مرا گمراه گوید این دلیل
Saying, “I have travelled sixty miles on this road, and (now) this guide tells me I have lost my way.
گر نهم من گوش سوی این شگفت ** ز امر او راهم ز سر باید گرفت
If I give ear to this marvel, I must begin my journey again under his authority.
من درین ره عمر خود کردم گرو ** هرچه بادا باد ای خواجه برو
I have devoted my life to this journey: (I will pursue it) come what may. Begone, O Khwája!”
راه کردی لیک در ظن چو برق ** عشر آن ره کن پی وحی چو شرق
“(Yes), thou hast journeyed (far), but (only) in opinion (unsubstantial) as lightning: (come), make a tenth part of that journey for the sake of (Divine) inspiration (glorious) as the sunrise.
ظن لایغنی من الحق خوانده‌ای ** وز چنان برقی ز شرقی مانده‌ای 4105
Thou hast read (the Verse), Opinion cannot serve instead of truth, and (yet) by a lightning-flash like that thou hast been blinded to a rising sun.