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.
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.”