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
Thou hast never in the world been sated by them, neither wilt thou be sated by my limbs.
تو نگشتی سیر زانها در زمن ** هم نگردی سیر از اجزای من
Let me go, that I may bestow on thee three counsels, that thou mayst perceive whether I am wise or foolish.
هل مرا تا که سه پندت بر دهم ** تا بدانی زیرکم یا ابلهم
(I will give thee) the first of those counsels on thy hand, the second of them on thy plastered roof,
اول آن پند هم در دست تو ** ثانیش بر بام کهگل بست تو
And the third counsel I will give thee on a tree. (Let me go), for thou wilt become fortunate through these three counsels.2250
وآن سوم پند دهم من بر درخت ** که ازین سه پند گردی نیکبخت
(As for) that saying which is (to be said) on thy hand, ’tis this: ‘do not believe an absurdity (when thou hearest it) from any one.’”
آنچ بر دستست اینست آن سخن ** که محالی را ز کس باور مکن
When it (the bird) had uttered the first grave counsel on his palm, it became free and went (to perch) on the wall (of his house),
بر کفش چون گفت اول پند زفت ** گشت آزاد و بر آن دیوار رفت
And said, “The second is, ‘do not grieve over (what is) past: when it has passed from thee, do not feel regret for it.’”
گفت دیگر بر گذشته غم مخور ** چون ز تو بگذشت زان حسرت مبر
After that, it said to him, “In my body is concealed a solitary (large and precious) pearl, ten dirhems in weight.
بعد از آن گفتش که در جسمم کتیم ** ده درمسنگست یک در یتیم
By thy soul's truth (as sure as thou livest), that jewel was thy fortune and the luck of thy children.2255
دولت تو بخت فرزندان تو ** بود آن گوهر به حق جان تو
Thou hast missed the pearl, for it was not thy appointed lot (to gain it)—a pearl the like of which is not in existence.”
فوت کردی در که روزیات نبود ** که نباشد مثل آن در در وجود
Even as a woman big with child keeps wailing at the time of parturition, so the Khwája began to cry out clamorously.
آنچنان که وقت زادن حامله ** ناله دارد خواجه شد در غلغله
The bird said to him, “Did not I admonish thee, saying, ‘Let there be no grief in thee for what passed yesterday’?
مرغ گفتش نی نصیحت کردمت ** که مبادا بر گذشتهی دی غمت
Since it is past and gone, why art thou grieving? Either thou didst not understand my counsel or thou art deaf.
چون گذشت و رفت غم چون میخوری ** یا نکردی فهم پندم یا کری
And (as regards) the second counsel I gave thee, (namely), ‘Do not from misguidedness put any belief in an absurd statement,’2260
وان دوم پندت بگفتم کز ضلال ** هیچ تو باور مکن قول محال
O lion, I myself do not weigh ten dirhems: how should the weight of ten dirhems be within me?”
من نیم خود سه درمسنگ ای اسد ** ده درمسنگ اندرونم چون بود
The Khwája came back to himself (recovered his wits) and said, “Hark, disclose the third (piece of) excellent counsel.”
خواجه باز آمد به خود گفتا که هین ** باز گو آن پند خوب سیومین
“Yes,” said the bird, “thou hast made good use of those (former counsels), that I should tell (thee) the third counsel in vain!”
گفت آری خوش عمل کردی بدان ** تا بگویم پند ثالث رایگان
To give counsel to a sleepy ignoramus is to scatter seed in nitrous soil.
پند گفتن با جهول خوابناک ** تخت افکندن بود در شوره خاک
The rent of folly and ignorance does not admit of being patched up: do not give the seed of wisdom to him (the fool), O counsellor.2265
چاک حمق و جهل نپذیرد رفو ** تخم حکمت کم دهش ای پندگو
How the half-intelligent fish devised a means (of escape) and feigned to be dead.