Lay the sin upon yourself, for you yourself sowed (the seed): make peace with the recompense and justice of God.
جرم بر خود نه که تو خود کاشتی ** با جزا و عدل حق کن آشتی
The cause of (your) affliction is some evil deed: acknowledge that evil is done by you, not by Fate.
رنج را باشد سبب بد کردنی ** بد ز فعل خود شناس از بخت نی
To look at Fate (alone) makes the eye asquint: it makes the dog be attached to the kennel and lazy.
آن نظر در بخت چشم احوال کند ** کلب را کهدانی و کاهل کند
Suspect yourself, O youth; do not suspect the recompense of (Divine) justice.430
متهم کن نفس خود را ای فتی ** متهم کم کن جزای عدل را
Repent like a man, turn your head into the (right) Way, for whoso doeth a mote's weight (of good or evil) shall see it.
توبه کن مردانه سر آور به ره ** که فمن یعمل بمثقال یره
Do not be duped by the wiles of the carnal soul, for the Divine Sun will not conceal a single mote.
در فسون نفس کم شو غره‌ای ** که آفتاب حق نپوشد ذره‌ای
These material motes, O profitable man, are visible in the presence of this material sun.
هست این ذرات جسمی ای مفید ** پیش این خورشید جسمانی پدید
(So too) the motes consisting of ideas and thought are manifest in the presence of the Sun of Realities.
هست ذرات خواطر و افتکار ** پیش خورشید حقایق آشکار
Story of the fowler who had wrapped himself in grass and drawn over his head a handful of roses and red anemones, like a cap, in order that the birds might think he was grass. The clever bird had some little notion that he was (really) a man, and said (to itself), “I have never seen grass of this shape”; but it did not wholly apprehend (the truth) and was deceived by his guile, because at the first view it had no decisive argument, (whereas) on its second view of the trick it had a decisive argument, namely, cupidity and greed, (which are) especially (potent) at the time of excessive want and poverty. The Prophet—God bless and save him!—has said that poverty is almost infidelity.
حکایت آن صیادی کی خویشتن در گیاه پیچیده بود و دسته‌ی گل و لاله را کله‌وار به سر فرو کشیده تا مرغان او را گیاه پندارند و آن مرغ زیرک بوی برد اندکی کی این آدمیست کی برین شکل گیاه ندیدم اما هم تمام بوی نبرد به افسون او مغرور شد زیرا در ادراک اول قاطعی نداشت در ادراک مکر دوم قاطعی داشت و هو الحرص و الطمع لا سیما عند فرط الحاجة و الفقر قال النبی صلی الله علیه و سلم کاد الفقر ان یکون کفرا
A bird went into a meadow: there was a trap (set) for the purpose of fowling.435
رفت مرغی در میان مرغزار ** بود آنجا دام از بهر شکار
Some grain had been placed on the ground, and the fowler was ensconced there in ambush.
دانه‌ی چندی نهاده بر زمین ** وآن صیاد آنجا نشسته در کمین
He had wrapped himself in leaves and grass, that the wretched prey might slip off from the path (of safety).
خویشتن پیچیده در برگ و گیاه ** تا در افتد صید بیچاره ز راه
A little bird approached him in ignorance (of his disguise): then it hopped round and ran up to the man,
مرغک آمد سوی او از ناشناخت ** پس طوافی کرد و پیش مرد تاخت
And said to him, “Who are you, clad in green in the desert amidst (all) these wild animals?”
گفت او را کیستی تو سبزپوش ** در بیابان در میان این وحوش
He replied, “I am an ascetic severed (from mankind): I have become content (to live) here with some grass.440
گفت مرد زاهدم من منقطع ** با گیاهی گشتم اینجا مقتنع
I adopted asceticism and piety as my religion and practice because I saw before me the appointed end of my life.
زهد و تقوی را گزیدم دین و کیش ** زانک می‌دیدم اجل را پیش خویش
My neighbour's death had given me warning and upset my (worldly) business and shop.
مرگ همسایه مرا واعظ شده ** کسب و دکان مرا برهم زده
Since I shall be left alone at the last, it behoves me not to become friendly with every man and woman.
چون به آخر فرد خواهم ماندن ** خو نباید کرد با هر مرد و زن
I shall turn my face to the grave at the last: ’tis better that I should make friends with the One (God).
رو بخواهم کرد آخر در لحد ** آن به آید که کنم خو با احد
Since my jaw will (ultimately) be bound up, O worshipful one, ’tis better that I should jaw little (now).445
چو زنخ را بست خواهند ای صنم ** آن به آید که زنخ کمتر زنم
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).
ای بزربفت و کمر آموخته ** آخرستت جامه‌ی نادوخته
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)?
رو به خاک آریم کز وی رسته‌ایم ** دل چرا در بی‌وفایان بسته‌ایم
The four ‘natures’ are our ancestors and kinsfolk from of old, (yet) we have fixed our hopes on a borrowed (temporary) kinship.
جد و خویشانمان قدیمی چار طبع ** ما به خویشی عاریت بستیم طمع
During (many) years the body of Man had companionship and intimacy with the elements.
سالها هم‌صحبتی و هم‌دمی ** با عناصر داشت جسم آدمی
His spirit, indeed, is from the (world of) souls and intelligences, (but) the spirit has forsaken its origins.450
روح او خود از نفوس و از عقول ** روح اصول خویش را کرده نکول
From the pure souls and intelligences there is coming to the spirit a letter, saying, ‘O faithless one,
از عقول و از نفوس پر صفا ** نامه می‌آید به جان کای بی‌وفا
Thou hast found (some) miserable five-day friends and hast turned thy face away from thy friends of old.’
یارکان پنج روزه یافتی ** رو ز یاران کهن بر تافتی
Although the children are happy in their play, (yet) at nightfall they are dragged off and taken home.
کودکان گرچه که در بازی خوشند ** شب کشانشان سوی خانه می‌کشند
At play-time the little child strips: suddenly the thief carries off his coat and shoes.
شد برهنه وقت بازی طفل خرد ** دزد از ناگه قبا و کفش برد
He is so hotly engaged in play that his cap and shirt are forgotten.455
آن چنان گرم او به بازی در فتاد ** کان کلاه و پیرهن رفتش ز یاد
Night falls, and his play becomes helpless (impossible): he has not the face to go home.
شد شب و بازی او شد بی‌مدد ** رو ندارد کو سوی خانه رود
Have not you heard (the Verse) the present life is only a play? You have squandered your goods and have become afraid.
نی شنیدی انما الدنیا لعب ** باد دادی رخت و گشتی مرتعب
Look for your clothes ere night comes on: do not waste the day in (idle) talk.
پیش از آنک شب شود جامه بجو ** روز را ضایع مکن در گفت و گو
I have chosen a (place of) seclusion in the desert: I have perceived that manking are stealers of clothes.
من به صحرا خلوتی بگزیده‌ام ** خلق را من دزد جامه دیده‌ام
Half of life (is lost) in desire for a charming friend; (the other) half of life (is lost) in anxieties caused by foes.460
نیم عمر از آرزوی دلستان ** نیم عمر از غصه‌های دشمنان
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.
جبه را برد آن کله را این ببرد ** غرق بازی گشته ما چون طفل خرد
Lo, the night-time of death is near. Leave this play: you have (played) enough, do not return (to it).
نک شبانگاه اجل نزدیک شد ** خل هذا اللعب به سبک لاتعد
Hark, mount (the steed of) repentance, overtake the thief, and recover your clothes from him.
هین سوار توبه شود در دزد رس ** جامه‌ها از دزد بستان باز پس
The steed of repentance is a marvellous steed: in one moment it runs from below up to heaven.
مرکب توبه عجاب مرکبست ** بر فلک تازد به یک لحظه ز پست
But always keep the steed (safe) from him who secretly stole your coat.465
لیک مرکب را نگه می‌دار از آن ** کو بدزدید آن قبایت را نهان
Lest he steal your steed also, keep watch over this steed of yours incessantly.”
تا ندزدد مرکبت را نیز هم ** پاس دار این مرکبت را دم به دم
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.
حکایت آن شخص کی دزدان قوج او را بدزدیدند و بر آن قناعت نکرد به حیله جامه‌هاش را هم دزدیدند
A certain man had a ram (which) he was leading along behind him: a thief carried off the ram, having cut its halter.
آن یکی قج داشت از پس می‌کشید ** دزد قج را برد حبلش را برید
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.
چونک آگه شد دوان شد چپ و راست ** تا بیابد کان قج برده کجاست
Beside a well he saw the thief crying, “Alas! Woe is me!”
بر سر چاهی بدید آن دزد را ** که فغان می‌کرد کای واویلتا
“O master,” said he, “why are you lamenting?” He replied, “My purse (full) of gold has fallen into the well.470
گفت نالان از چی ای اوستاد ** گفت همیان زرم در چه فتاد
If you can go in and fetch it out, I will give you a fifth (of the money) with pleasure.
گر توانی در روی بیرون کشی ** خمس بدهم مر ترا با دلخوشی
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.
خمس صد دینار بستانی به دست ** گفت او خود این بهای ده قجست
If one door is shut ten doors are opened: if a ram is gone, God gives a camel in compensation.”
گر دری بر بسته شد ده در گشاد ** گر قجی شد حق عوض اشتر بداد
He took off his clothes and went into the well: at once the thief carried away his clothes too.
جامه‌ها بر کند و اندر چاه رفت ** جامه‌ها را برد هم آن دزد تفت
A prudent man is needed to find the way to the village: (if) prudence be absent, cupidity brings calamity.475
حازمی باید که ره تا ده برد ** حزم نبود طمع طاعون آورد
He (the Devil) is a mischievous thief: like a phantom, he has (he appears in) a (different) shape at every moment.
او یکی دزدست فتنه‌سیرتی ** چون خیال او را بهر دم صورتی