He hath neither (perfect) intelligence, that he should breathe the breath of the living, nor hath he a half-intelligence, that he should make himself dead.
نیست عقلش تا دم زنده زند ** نیم‌عقلی نه که خود مرده کند
He (the half-intelligent one) becomes wholly dead in (devotion to) the man of (perfect) intelligence, that he may ascend from his own low place to the (lofty) roof.
مرده‌ی آن عاقل آید او تمام ** تا برآید از نشیب خود به بام
(If) you have not perfect intelligence, make yourself dead under the protection of an intelligent man whose words are living.
عقل کامل نیست خود را مرده کن ** در پناه عاقلی زنده‌سخن
He (the man devoid of intelligence) is not living, that he should breathe in accord with (a) Jesus, nor is he dead, that he should become a channel for the (life-giving) breath of (a) Jesus.2200
زنده نی تا همدم عیسی بود ** مرده نی تا دمگه عیسی شود
His blind spirit is stepping in every direction: it will not escape in the end, but it is leaping up.
جان کورش گام هر سو می‌نهد ** عاقبت نجهد ولی بر می‌جهد
Story of the lake and the fishermen and the three fishes, one intelligent and one half intelligent and the third deluded, foolish, heedless and good-for-naught; and the end of all three.
قصه‌ی آن آبگیر و صیادان و آن سه ماهی یکی عاقل و یکی نیم عاقل وان دگر مغرور و ابله مغفل لاشی و عاقبت هر سه
This, O obstinate man, is the story of the lake in which there were three great fishes.
قصه‌ی آن آبگیرست ای عنود ** که درو سه ماهی اشگرف بود
You will have read it in Kalíla, but that is (only) the husk of the story, while this is the spiritual kernel.
در کلیله خوانده باشی لیک آن ** قشر قصه باشد و این مغز جان
Some fishermen passed beside the lake and saw that concealed (prey).
چند صیادی سوی آن آبگیر ** برگذشتند و بدیدند آن ضمیر
Then they hastened to bring the net: the fishes noticed and became aware (of their intention).2205
پس شتابیدند تا دام آورند ** ماهیان واقف شدند و هوشمند
The intelligent one resolved to journey, resolved to make the difficult unwelcome journey.
آنک عاقل بود عزم راه کرد ** عزم راه مشکل ناخواه کرد
He said, “I will not consult these (others), for assuredly they will make me weak (deficient) in power (to fulfil my purpose).
گفت با اینها ندارم مشورت ** که یقین سستم کنند از مقدرت
Love of their native place and abode holds sway over their souls: their indolence and ignorance will strike on (affect) me.”
مهر زاد و بوم بر جانشان تند ** کاهلی و جهلشان بر من زند
For consultation, some goodly and (spiritually) living person is required, that he may make thee living; and where is that living one (to be found)?
مشورت را زنده‌ای باید نکو ** که ترا زنده کند وان زنده کو
O traveller, take counsel with a traveller, for a woman's counsel will keep thy foot lame.2210
ای مسافر با مسافر رای زن ** زانک پایت لنگ دارد رای زن
Pass on from the (literal) expression, “love of country”; do not stop (at its outward sense), for thy (real) country is Yonder, O soul: ’tis not on this side.
از دم حب الوطن بگذر مه‌ایست ** که وطن آن سوست جان این سوی نیست
If thou desire thy country, cross to the other bank of the stream: do not misread this true Hadíth.
گر وطن خواهی گذر آن سوی شط ** این حدیث راست را کم خوان غلط
The inner meaning of the recitation of the ablutionary prayers by one who performs the ritual ablution.
سر خواندن وضو کننده اوراد وضو را
In the ritual ablution, a separate form of prayer for each member of the body has been handed down in Tradition.
در وضو هر عضو را وردی جدا ** آمدست اندر خبر بهر دعا
When you snuff up water into your nose, beg of the self-sufficient Lord the scent of Paradise,
In order that that scent may lead you towards Paradise: the scent of the rose is the guide to the rose-trees.2215
تا ترا آن بو کشد سوی جنان ** بوی گل باشد دلیل گلبنان
When you perform the act of abstersion, the (proper) form of prayer and words is this: “O Lord, cleanse me from this (defilement).
چونک استنجا کنی ورد و سخن ** این بود یا رب تو زینم پاک کن
My hand has reached this place and washed it, (but) my hand is weak (unable) to wash my spirit.
دست من اینجا رسید این را بشست ** دستم اندر شستن جانست سست
O Thou by whom the spirit of the unworthy is made worthy, the hand of Thy bounty is reaching the spirits.
ای ز تو کس گشته جان ناکسان ** دست فضل تست در جانها رسان
This (which) I, vile (as I am), have done was my limit (the utmost within my power): do Thou make clean that (which lies) beyond the limit, O gracious One.
حد من این بود کردم من لیم ** زان سوی حد را نقی کن ای کریم
O God, I have washed my skin clean of ordure: do Thou wash this beloved (spirit) clean of worldly taints.”2220
از حدث شستم خدایا پوست را ** از حوادث تو بشو این دوست را
A certain person used to say at the time of abstersion, "O God, let me smell the sweet odour of Paradise" instead of "O God, make me one of those who repent much, and make me one of those who purify themselves," which is the (proper) form of prayer in abstersion; and he (also) used to recite the formula proper to abstersion at the time of rinsing his nose. A venerable man heard (him) and could not endure it.
شخصی به وقت استنجا می‌گفت اللهم ارحنی رائحة الجنه به جای آنک اللهم اجعلنی من التوابین واجعلنی من المتطهرین کی ورد استنجاست و ورد استنجا را به وقت استنشاق می‌گفت عزیزی بشنید و این را طاقت نداشت
A certain one said at the time of abstersion, “(O God), unite me with the scent of Paradise!”
آن یکی در وقت استنجا بگفت ** که مرا با بوی جنت دار جفت
(Thereupon) a person said, “You have used a good formula, but you have missed the (proper) hole for the prayer.
Since this prayer was the formula applicable to the nose, why have you applied the nose-formula to the arse?
این دعا چون ورد بینی بود چون ** ورد بینی را تو آوردی به کون
One free (from sensuality) gets the odour of Paradise from his nose: how should the odour of Paradise come from the rump?”
رایحه‌ی جنت ز بینی یافت حر ** رایحه‌ی جنت کم آید از دبر
O thou who hast brought humility into the presence of fools, and O thou who hast brought pride into the presence of (spiritual) kings,2225
ای تواضع برده پیش ابلهان ** وی تکبر برده تو پیش شهان
The pride shown to the base is goodly and fitting. Take heed, do not behave in the reverse manner: the reverse thereof is (the cause of) thy bondage.
آن تکبر بر خسان خوبست و چست ** هین مرو معکوس عکسش بند تست
The rose grew for the sake of the nostrils: sweet scent is the stipend of the nose, O churl.
از پی سوراخ بینی رست گل ** بو وظیفه‌ی بینی آمد ای عتل
The scent of the rose is for organs of smell, O bold man: this hole below is not the place for that scent.
بوی گل بهر مشامست ای دلیر ** جای آن بو نیست این سوراخ زیر
How should the scent of Paradise come to thee from this place? If thou requirest the (sweet) scent, seek it from its (proper) place.
کی ازین جا بوی خلد آید ترا ** بو ز موضع جو اگر باید ترا
Likewise, “love of country” is right, (but) first, O master, know (what really is) thy country.2230
هم‌چنین حب الوطن باشد درست ** تو وطن بشناس ای خواجه نخست
That sagacious fish said, “I will journey, I will withdraw my heart from their advice and counsel.”
گفت آن ماهی زیرک ره کنم ** دل ز رای و مشورتشان بر کنم
’Tis no time for counsel. Hark, journey! Like ‘Alí, sigh (the secret) into the well.
نیست وقت مشورت هین راه کن ** چون علی تو آه اندر چاه کن
Very seldom is there found a fit confidant for that sigh: go by night and let thy movement be hidden, like (that of) the night-patrol.
محرم آن آه کم‌یابست بس ** شب رو و پنهان‌روی کن چون عسس
Set out from this lake towards the sea: seek the sea and take leave of this whirlpool.
سوی دریا عزم کن زین آبگیر ** بحر جو و ترک این گرداب گیر
That wary (fish) made its breast o afoot (swam away) and was going from its perilous abode to the sea of light,2235
سینه را پا ساخت می‌رفت آن حذور ** از مقام با خطر تا بحر نور
Like the deer of which a dog is in pursuit and which keeps running so long as there is a single nerve in its body.
هم‌چو آهو کز پی او سگ بود ** می‌دود تا در تنش یک رگ بود
Hare’s sleep (heedlessness) with the dog in pursuit is a sin: how indeed is sleep (dwelling) in the eye of him who hath fear?
خواب خرگوش و سگ اندر پی خطاست ** خواب خود در چشم ترسنده کجاست
That fish departed and took the way to the sea: it took the far way and the vast expanse.
رفت آن ماهی ره دریا گرفت ** راه دور و پهنه‌ی پهنا گرفت
It suffered many afflictions, and in the end it went after all towards safety and welfare.
رنجها بسیار دید و عاقبت ** رفت آخر سوی امن و عافیت
It cast itself into the deep Sea whose bound no eye can reach.2240
خویشتن افکند در دریای ژرف ** که نیابد حد آن را هیچ طرف
So when the fishermen brought their net (to the lake), the half-intelligent (fish) was bitterly grieved thereat.
پس چو صیادان بیاوردند دام ** نیم‌عاقل را از آن شد تلخ کام
And said, “Alas, I have lost the opportunity: how did not I accompany that guide?
گفت اه من فوت کردم فرصه را ** چون نگشتم همره آن رهنما
He went off suddenly, but seeing that he went I ought to have gone after him in hot haste.”
ناگهان رفت او ولیکن چونک رفت ** می‌ببایستم شدن در پی بتفت
‘Tis wrong to regret the past: what is gone will not come back: to remember it is of no avail.
بر گذشته حسرت آوردن خطاست ** باز ناید رفته یاد آن هباست
Story of the captive bird which gave the (following) injunctions: do not feel sorrow for what is past, think about taking precaution for the present (need), and do not spend time in repenting.
قصه‌ی آن مرغ گرفته کی وصیت کرد کی بر گذشته پشیمانی مخور تدارک وقت اندیش و روزگار مبر در پشیمانی
A certain man caught a bird by guile and trap: the bird said to him, “O noble sire,2245
آن یکی مرغی گرفت از مکر و دام ** مرغ او را گفت ای خواجه‌ی همام
Thou hast eaten many oxen and sheep, thou hast sacrificed many camels;
به تو بسی گاوان و میشان خورده‌ای ** تو بسی اشتر به قربان کرده‌ای