مادر و بابای ما را آن حسود ** تاج و پیرایه بچالاکی ربود

That envious one nimbly snatched away our mother's and father's crown and ornament.

کردشان آنجا برهنه و زار و خوار ** سالها بگریست آدم زار زار

There he made them naked and wretched and despicable: (many) years did Adam weep bitterly,

که ز اشک چشم او رویید نبت ** که چرا اندر جریده‌ی لاست ثبت

So that (sweet) herbs grew from the tears of his eyes: (he wept, wondering) why he was inscribed in the scroll of lá (negation).

تو قیاسی گیر طراریش را ** که چنان سرور کند زو ریش را 2855

Judge thou of his (the Devil's) impudent cheatery from the fact that on account of him such a prince (as Adam) rends his beard (in sorrow).

الحذر ای گل‌پرستان از شرش ** تیغ لا حولی زنید اندر سرش

Beware, O clay-worshippers, of his malice: smite the sword of lá hawl on his head!

کو همی‌بیند شما را از کمین ** که شما او را نمی‌بینید هین

For he sees you from ambush, so that ye see him not. Take care!

دایما صیاد ریزد دانه‌ها ** دانه پیدا باشد و پنهان دغا

The fowler scatters grain incessantly: the grain is visible, but the deceit is hidden.

هر کجا دانه بدیدی الحذر ** تا نبندد دام بر تو بال و پر

Wherever you see the grain, beware, lest the trap confine your wings and pinions,

زانک مرغی کو بترک دانه کرد ** دانه از صحرای بی تزویر خورد 2860

Because the bird that takes leave of (relinquishes) the grain (bait), eats grain from the spacious field (of Reality) that is without imposture.

هم بدان قانع شد و از دام جست ** هیچ دامی پر و بالش را نبست

With that (grain) it is contented, and escapes the trap: no trap confines its wings and pinions.

وخامت کار آن مرغ کی ترک حزم کرد از حرص و هوا

The banefulness of the action of the bird that abandons prudence from (motives of) greed and vain desire.

باز مرغی فوق دیواری نشست ** دیده سوی دانه دامی ببست

Again, a bird settles on a wall and fastens its eyes upon the grain in a trap.

یک نظر او سوی صحرا می‌کند ** یک نظر حرصش به دانه می‌کشد

Now it looks towards the open country, (while) now its greed leads it to look at the grain.

این نظر با آن نظر چالیش کرد ** ناگهانی از خرد خالیش کرد

This look struggles with that look and suddenly makes it (the bird) empty of wisdom.

باز مرغی کان تردد را گذاشت ** زان نظر بر کند و بر صحرا گماشت 2865

Again, a bird that has abandoned that vacillation turns its gaze away from that (grain) and fixes it upon the open fields.

شاد پر و بال او بخا له ** تا امام جمله آزادان شد او

Glad (glistening) are its wings and pinions: how goodly it is, since it has become the leader of all the free.

هر که او را مقتدا سازد برست ** در مقام امن و آزادی نشست

Every one who makes it his model is saved and sits in the abode of security and freedom,

زانک شاه حازمان آمد دلش ** تا گلستان و چمن شد منزلش

Because his heart has become the king of the prudent, so that the rosery and garden (of Paradise) has become his dwelling-place.

حزم ازو راضی و او راضی ز حزم ** این چنین کن گر کنی تدبیر و عزم

Prudence is pleased with him, and he pleased with Prudence: do likewise, if you would act with foresight and resolution.

بارها در دام حرص افتاده‌ای ** حلق خود را در بریدن داده‌ای 2870

Many a time have you fallen into the snare of greed and given up your throat to be cut;

بازت آن تواب لطف آزاد کرد ** توبه پذرفت و شما را شاد کرد

Again He that graciously disposes (hearts) to repentance hath set you free and accepted your repentance and made you glad.

گفت ان عدتم کذا عدنا کذا ** نحن زوجنا الفعال بالجزا

He hath said, “If ye return thus, We will return thus: We have wedded the actions to the retribution.

چونک جفتی را بر خود آورم ** آید آن را جفتش دوانه لاجرم

When I bring one mate to Myself, the other mate inevitably comes running (after it).

جفت کردیم این عمل را با اثر ** چون رسد جفتی رسد جفتی دگر

We have mated this action with the effect: when one mate arrives, another mate arrives.”

چون رباید غارتی از جفت شوی ** جفت می‌آید پس او شوی‌جوی 2875

When a raider carries off the husband from the wife, the wife comes after him, seeking her husband.

بار دیگر سوی این دام آمدیت ** خاک اندر دیده‌ی توبه زدیت

Once more ye have come towards this snare and have thrown dust in the eyes of repentance.

بازتان تواب بگشاد از گره ** گفت هین بگریز روی این سو منه

Again that Forgiving One hath loosed that knot for you and hath said, “Beware! Flee! Set not your face in this direction!”

باز چون پروانه‌ی نسیان رسید ** جانتان را جانب آتش کشید

Again, when the mandate of forgetfulness arrived, it drew your soul towards the Fire.

کم کن ای پروانه نسیان و شکی ** در پر سوزیده بنگر تو یکی

O you moth, do not show any forgetfulness and doubt: look once at your burnt wing!

چون رهیدی شکر آن باشد که هیچ ** سوی آن دانه نداری پیچ پیچ 2880

Since you are saved, the thanksgiving is this, that you should have no inclination towards that grain,

تا ترا چون شکر گویی بخشد او ** روزیی بی دام و بی خوف عدو

In order that, when you say thanks, He may bestow on you the daily bread that is without snare and without fear of the enemy.

شکر آن نعمت که‌تان آزاد کرد ** نعمت حق را بباید یاد کرد

In thanksgiving for the bounty shown in setting you free, it behoves you to commemorate the bounty of God.

چند اندر رنجها و در بلا ** گفتی از دامم رها ده ای خدا

How oft in sorrows and in tribulation have you cried, “O God, deliver me from the snare,

تا چنین خدمت کنم احسان کنم ** خاک اندر دیده‌ی شیطان زنم

That I may do suchlike service (to Thee) and practise beneficence and throw dust in the eyes of the Devil!”

حکایت نذر کردن سگان هر زمستان کی این تابستان چون بیاید خانه سازیم از بهر زمستان را

Story of the vow made by the dogs every winter that when next summer comes they will build a house for the winter.

سگ زمستان جمع گردد استخوانش ** زخم سرما خرد گرداند چنانش 2885

In winter the bones of the dog are drawn together: the blows of the frost make him so small

کو بگوید کین قدر تن که منم ** خانه‌ای از سنگ باید کردنم

That he says, “Having such a little body, I must build a stone house.

چونک تابستان بیاید من بچنگ ** بهر سرما خانه‌ای سازم ز سنگ

When summer comes, I will build with my claws a stone house against the cold.”

چونک تابستان بیاید از گشاد ** استخوانها پهن گردد پوست شاد

(But) when summer comes, his bones expand from the relief (which he feels), and his skin grows sleek,

گوید او چون زفت بیند خویش را ** در کدامین خانه گنجم ای کیا

And, when he sees himself stout, he says, “In what house should I find room, O noble sir?”

زفت گردد پا کشد در سایه‌ای ** کاهلی سیری غری خودرایه‌ای 2890

He grows stout and slinks into a shady place—a lazy, full-fed, cowardly, self-opinionated (creature)!

گویدش دل خانه‌ای ساز ای عمو ** گوید او در خانه کی گنجم بگو

His heart (conscience) says to him, “Build a house, O uncle!” He says, “How shall I find room in the house? Tell (me that).”

استخوان حرص تو در وقت درد ** درهم آید خرد گردد در نورد

In the hour of pain the bones of your greed shrink together and diminish in compass,

گویی از توبه بسازم خانه‌ای ** در زمستان باشدم استانه‌ای

And you say penitently, “I will build a house: it will be a resting-place (refuge) for me in winter”;

چون بشد درد و شدت آن حرص زفت ** همچو سگ سودای خانه از تو رفت

(But) when the pain is gone and your greed has grown stout, the desire for the house departs from you, just as (in the case of) the dog.

شکر نعمت خوشتر از نعمت بود ** شکرباره کی سوی نعمت رود 2895

Thanksgiving for the bounty is sweeter than the bounty (itself): how should he that is addicted to thanksgiving go towards (direct his attention to) the bounty?

شکر جان نعمت و نعمت چو پوست ** ز آنک شکر آرد ترا تا کوی دوست

Thanksgiving is the soul of the bounty, and the bounty is as the husk, because thanksgiving brings you to the abode of the Beloved.

نعمت آرد غفلت و شکر انتباه ** صید نعمت کن بدام شکر شاه

Bounty produces heedlessness, and thanksgiving alertness: hunt after bounty with the snare of thanksgiving to the King.

نعمت شکرت کند پرچشم و میر ** تا کنی صد نعمت ایثار فقیر

The bounty of thanksgiving will make you contented and princely, so that you will bestow a hundred bounties on the poor.

سیر نوشی از طعام و نقل حق ** تا رود از تو شکم‌خواری و دق

You will eat your fill of the viands and dessert of God, so that hunger and begging will depart from you.

منع کردن انبیا را از نصیحت کردن و حجت آوردن جبریانه

How the unbelievers stopped the prophets, on whom be peace, from giving admonition and brought forward Necessitarian arguments.

قوم گفتند ای نصوحان بس بود ** اینچ گفتید ار درین ده کس بود 2900

The people (of Sabá) said, “O admonishers, what ye have said is enough, if there be any one in this village.

قفل بر دلهای ما بنهاد حق ** کس نداند برد بر خالق سبق

God hath set a lock upon our hearts; none can prevail against the Creator.