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.2365
آن دکان بالای استاد ای نگار ** گنده و پر کزدمست و پر ز مار
Quickly lay waste that shop and turn back to the greenery and the rose-tress and the watering-place;
زود ویران کن دکان و بازگرد ** سوی سبزه و گلبنان و آبخورد
Not like Canaan, who from pride and ignorance made of the “protecting” mountain a ship (ark) of safety.
نه چو کنعان کو ز کبر و ناشناخت ** از که عاصم سفینهی فوز ساخت
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.
علم تیراندازیش آمد حجاب ** وان مراد او را بده حاضر به جیب
Oh, how often have knowledge and keen wits and understandings become as (deadly as) the ghoul or brigand to the wayfarer!
ای بسا علم و ذکاوات و فطن ** گشته رهرو را چو غول و راهزن
Most of those destined for Paradise are simpletons (simple-minded), so that they escape from the mischief of philosophy.2370
بیشتر اصحاب جنت ابلهند ** تا ز شر فیلسوفی میرهند
Strip yourself of (useless) learning and vanity, in order that (the Divine) mercy may descend on you at every moment.
خویش را عریان کن از فضل و فضول ** تا کند رحمت به تو هر دم نزول
Cleverness is the opposite of abasement and supplication: give up cleverness and sort with stupidity.
زیرکی ضد شکستست و نیاز ** زیرکی بگذار و با گولیبساز
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?
زیرکی دان دام برد و طمع و گاز ** تا چه خواهد زیرکی را پاکباز
The clever ones are content with an ingenious device; the simple ones have gone (away) from the artifice to rest in the Artificer,
زیرکان با صنعتی قانع شده ** ابلهان از صنع در صانع شده
Because at breakfast time a mother will have laid the little child’s hands and feet (in repose) on her bosom.2375
زانک طفل خرد را مادر نهار ** دست و پا باشد نهاده بر کنار
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).
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
Here listen to a story, O son, in order that you may not suffer affliction in (relying upon) talent.
یک حکایت بشنو اینجا ای پسر ** تا نگردی ممتحن اندر هنر
As it happened, a Jew and a true believer and a Christian travelled together on a journey.
آن جهود و مومن و ترسا مگر ** همرهی کردند با هم در سفر
A true believer travelled along with two miscreants, like reason (associated) with a carnal soul and Devil.
با دو گمره همره آمد مومنی ** چون خرد با نفس و با آهرمنی
In travel the man of Merv and the man of Rayy meet one another as companions on the road and at table.
مرغزی و رازی افتند از سفر ** همره و همسفره پیش همدگر
Crow and owl and falcon come (as captives) into the (same) cage: the holy and the irreligious become mates in prison.2380
در قفص افتند زاغ و جغد و باز ** جفت شد در حبس پاک و بینماز
At night Easterners and Westerners and Transoxanians make their abode in the same caravanseray.
کرده منزل شب به یک کاروانسرا ** اهل شرق و اهل غرب و ما ورا
Small and great (folk) remain together for days in the caravanseray because of frost and snow.
مانده در کاروانسرا خرد و شگرف ** روزها با هم ز سرما و ز برف
As soon as the road is opened and the obstacle removed, they separate and every one goes in a (different) direction.
چون گشاده شد ره و بگشاد بند ** بسکلند و هر یکی جایی روند
When sovereign Reason breaks the cage, all the birds fly away, each one to a (different) quarter.
چون قفس را بشکند شاه خرد ** جمع مرغان هر یکی سویی پرد
Before this (deliverance) each one, full of longing and lament, spreads its wings towards its destination, in desire for its mate.2385
پر گشاید پیش ازین بر شوق و یاد ** در هوای جنس خود سوی معاد
At every moment it spreads its wings with tears and sighs, but it has no room or way to fly.
پر گشاید هر دمی با اشک و آه ** لیک پریدن ندارد روی و راه
(As soon as) way is made, each one flies like the wind towards that in remembrance of which it spread its wings.
راه شد هر یک پرد مانند باد ** سوی آن کز یاد آن پر میگشاد
Its way, when it gains the opportunity, is towards the region whither its tears and sighs were (directed).
آن طرف که بود اشک و آه او ** چونک فرصت یافت باشد راه او
Consider your own body: from what places were these corporeal parts (elements and faculties) collected in the body—
در تن خود بنگر این اجزای تن ** از کجاها گرد آمد در بدن