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
None but God knows his cunning: take refuge with God and escape from that impostor.
کس نداند مکر او الا خدا ** در خدا بگریز و وا ره زان دغا
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.”
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 said to him, “O Khwája, don't stay in (monastic) seclusion: monasticism is not good in regard to the religion of Ahmad (Mohammed).
مرغ گفتش خواجه در خلوت مه‌ایست ** دین احمد را ترهب نیک نیست
The Prophet has forbidden monasticism: how have you embraced a heresy, O trifler?
از ترهب نهی کردست آن رسول ** بدعتی چون در گرفتی ای فضول
The conditions (imposed by Islam) are: (to take part in) the Friday worship and the public prayers, to enjoin good and shun evil,480
جمعه شرطست و جماعت در نماز ** امر معروف و ز منکر احتراز
To bear patiently affliction caused by the ill-natured, and to confer benefit on (God's) creatures as (bounteously as) the clouds.
رنج بدخویان کشیدن زیر صبر ** منفعت دادن به خلقان هم‌چو ابر
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?
خیر ناس آن ینفع الناس ای پدر ** گر نه سنگی چه حریفی با مدر
Live amongst the community that is the object of (Divine) mercy: do not forsake the religion of Ahmad (Mohammed), be ruled (by his practice).”
در میان امت مرحوم باش ** سنت احمد مهل محکوم باشد
He (the fowler) replied, “Any one whose intelligence is infirm, he in the opinion of the intelligent is like a stone and clod.
گفت عقل هر که را نبود رسوخ ** پیش عاقل او چو سنگست و کلوخ
One whose (only) wish is for bread resembles an ass: companionship with him is the essence of monkery.485
چون حمارست آنک نانش امنیتست ** صحبت او عین رهبانیتست
(Do not associate with him), for all except God crumbles away, (and) everything that is coming after a time will (inevitably) come.
زانک غیر حق همه گردد رفات ** کل آت بعد حین فهو آت
His predicament is the same as that of his qibla (object of desire): call him ‘dead’ inasmuch as he seeks the dead.
حکم او هم حکم قبله‌ی او بود ** مرده‌اش خوان چونک مرده‌جو بود
Any one who lives with these (worldly) people is a monk, for his companions are (like) clods and stones.
هر که با این قوم باشد راهبست ** که کلوخ و سنگ او را صاحبست
In sooth, (actual) clods and stones never waylaid (and ruined) any one, (while) from those clods come a hundred thousand corruptions.”
خود کلوخ و سنگ کس را ره نزد ** زین کلوخان صد هزار آفت رسد
The bird said to him, “(Well), then, the Jihád (spiritual war) is (waged) at the time when a brigand like this is on the road.490
گفت مرغش پس جهاد آنگه بود ** کین چنین ره‌زن میان ره بود
The valiant man enters on the unsafe road for the purpose of protecting and helping and fighting.
از برای حفظ و یاری و نبرد ** بر ره ناآمن آید شیرمرد
The root (innate quality) of manhood (only) becomes apparent at the time when the traveller meets his enemies on the road.