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.
گر توانی در روی بیرون کشی ** خمس بدهم مر ترا با دلخوشی
If you can go in and fetch it out, I will give you a fifth (of the money) with pleasure.
خمس صد دینار بستانی به دست ** گفت او خود این بهای ده قجست
You will receive the fifth part of a hundred dinars in your hand.” He (the owner of the ram) said (to himself), “Why, this is the price of ten rams.
گر دری بر بسته شد ده در گشاد ** گر قجی شد حق عوض اشتر بداد
If one door is shut ten doors are opened: if a ram is gone, God gives a camel in compensation.”
جامه‌ها بر کند و اندر چاه رفت ** جامه‌ها را برد هم آن دزد تفت
He took off his clothes and went into the well: at once the thief carried away his clothes too.
حازمی باید که ره تا ده برد ** حزم نبود طمع طاعون آورد 475
A prudent man is needed to find the way to the village: (if) prudence be absent, cupidity brings calamity.
او یکی دزدست فتنه‌سیرتی ** چون خیال او را بهر دم صورتی
He (the Devil) is a mischievous thief: like a phantom, he has (he appears in) a (different) shape at every moment.
کس نداند مکر او الا خدا ** در خدا بگریز و وا ره زان دغا
None but God knows his cunning: take refuge with God and escape from that impostor.
مناظره‌ی مرغ با صیاد در ترهب و در معنی ترهبی کی مصطفی علیه‌السلام نهی کرد از آن امت خود را کی لا رهبانیة فی الاسلام
The bird's debate with the fowler concerning monasticism and about the meaning of the monasticism which Mustafá (Mohammed), on whom be peace, forbade his community to practise, saying, “There is no monkery in Islam.”
مرغ گفتش خواجه در خلوت مه‌ایست ** دین احمد را ترهب نیک نیست
The bird said to him, “O Khwája, don't stay in (monastic) seclusion: monasticism is not good in regard to the religion of Ahmad (Mohammed).
از ترهب نهی کردست آن رسول ** بدعتی چون در گرفتی ای فضول
The Prophet has forbidden monasticism: how have you embraced a heresy, O trifler?
جمعه شرطست و جماعت در نماز ** امر معروف و ز منکر احتراز 480
The conditions (imposed by Islam) are: (to take part in) the Friday worship and the public prayers, to enjoin good and shun evil,
رنج بدخویان کشیدن زیر صبر ** منفعت دادن به خلقان هم‌چو ابر
To bear patiently affliction caused by the ill-natured, and to confer benefit on (God's) creatures as (bounteously as) the clouds.
خیر ناس آن ینفع الناس ای پدر ** گر نه سنگی چه حریفی با مدر
O father, the best of the people is he who benefits the people: if you are not a stone, why are you consorting with the clod?
در میان امت مرحوم باش ** سنت احمد مهل محکوم باشد
Live amongst the community that is the object of (Divine) mercy: do not forsake the religion of Ahmad (Mohammed), be ruled (by his practice).”
گفت عقل هر که را نبود رسوخ ** پیش عاقل او چو سنگست و کلوخ
He (the fowler) replied, “Any one whose intelligence is infirm, he in the opinion of the intelligent is like a stone and clod.
چون حمارست آنک نانش امنیتست ** صحبت او عین رهبانیتست 485
One whose (only) wish is for bread resembles an ass: companionship with him is the essence of monkery.
زانک غیر حق همه گردد رفات ** کل آت بعد حین فهو آت
(Do not associate with him), for all except God crumbles away, (and) everything that is coming after a time will (inevitably) come.