گر خری یابی به گرد مرغزار ** رو فسونش خوان فریبانش بیار
If you find an ass round about the meadow, go, charm him with specious talk, beguile him, and bring him (here).
چون بیابم قوتی از گوشت خر ** پس بگیرم بعد از آن صیدی دگر 2335
As soon as I gain some strength from (eating) the flesh of the ass, then afterwards I will seize another victim.
اندکی من می‌خورم باقی شما ** من سبب باشم شما را در نوا
I will eat (only) a little, ye (shall have) the rest: I am the means (appointed) for you as regards (your supply of) food.
یا خری یا گاو بهر من بجوی ** زان فسونهایی که می‌دانی بگوی
Procure for me either an ass or an ox: address (to them) some of the charming words that you know (how to use).
از فسون و از سخنهای خوشش ** از سرش بیرون کن و اینجا کشش
Deprive him of his wits by flatteries and fair words and bring him here.”
تشبیه کردن قطب کی عارف واصلست در اجری دادن خلق از قوت مغفرت و رحمت بر مراتبی کی حقش الهام دهد و تمثیل بشیر که دد اجری خوار و باقی خوار ویند بر مراتب قرب ایشان بشیر نه قرب مکانی بلک قرب صفتی و تفاصیل این بسیارست والله الهادی
Parable of the Qutb (Pole), who is the gnostic united with God, in respect of his dispensing to the people their rations of forgiveness and mercy in the order and degree which God inspires him to observe; and a comparison of him with the lion, for the (smaller) wild animals partake of the lion's rations and eat his leavings in proportion to their nearness to him—not nearness in space but nearness in quality. The details of this (subject) are many, and God is the (best) Guide.
قطب شیر و صید کردن کار او ** باقیان این خلق باقی‌خوار او
The Qutb is (like) the lion, and it is his business to hunt: (all) the rest, (namely), these people (of the world), eat his leavings.
تا توانی در رضای قطب کوش ** تا قوی گردد کند صید وحوش 2340
So far as you can, endeavour to satisfy the Qutb, so that he may gain strength and hunt the wild beasts.
چو برنجد بی‌نوا مانند خلق ** کز کف عقلست جمله رزق حلق
When he is ailing, the people remain unfed, for all food provided for the gullet comes from the hand of reason,
زانک وجد حلق باقی خورد اوست ** این نگه دار ار دل تو صیدجوست
Since the ecstasies (spiritual experiences) of the people are (only) his leavings. Keep this (in mind), if your heart desires the (spiritual) prey.
او چو عقل و خلق چون اعضا و تن ** بسته‌ی عقلست تدبیر بدن
He is like the reason, and the people are like the members of the body: the management of the body depends on the reason.
ضعف قطب از تن بود از روح نی ** ضعف در کشتی بود در نوح نی
The weakness of the Qutb is bodily, not spiritual: the weakness lies in the Ship (Ark), not in Noah.
قطب آن باشد که گرد خود تند ** گردش افلاک گرد او بود 2345
The Qutb is he who turns round himself, (while) round him is the revolution of the celestial spheres.
یاریی ده در مرمه‌ی کشتی‌اش ** گر غلام خاص و بنده گشتی‌اش
Lend some assistance in repairing his (bodily) ship, if you have become his favourite slave and devoted servant.
یاریت در تو فزاید نه اندرو ** گفت حق ان تنصروا الله تنصروا
Your assistance is (really) advantageous to you, not to him: God hath said, “If ye help God, ye will be helped.”
هم‌چو روبه صید گیر و کن فداش ** تا عوض گیری هزاران صید بیش
Hunt like the fox and sacrifice your prey to him (the Qutb), that you may gain in return a thousand preys and more.
روبهانه باشد آن صید مرید ** مرده گیرد صید کفتار مرید
The prey caught by the (obedient) disciple is (presented alive) after the manner of the fox, (but) the froward hyena catches prey (that is already) dead.
مرده پیش او کشی زنده شود ** چرک در پالیز روینده شود 2350
If you present the dead (prey) to him (the Qutb), it will become living: filth (when placed) in the orchard will produce (fruit).
گفت روبه شیر را خدمت کنم ** حیله‌ها سازم ز عقلش بر کنم
The fox said to the lion, “I will serve thee (obediently): I will contrive expedients and rob him (the ass) of his wits.
حیله و افسونگری کار منست ** کار من دستان و از ره بردنست
Cunning and enchantment is my business: it is my business to beguile and lead astray.”
از سر که جانب جو می‌شتافت ** آن خر مسکین لاغر را بیافت
Hastening from the mountain-top towards the river, he found that miserable emaciated ass.
پس سلام گرم کرد و پیش رفت ** پیش آن ساده دل درویش رفت
Then he saluted him cordially and advanced: he advanced to meet that poor simpleton,
گفت چونی اندرین صحرای خشک ** در میان سنگ لاخ و جای خشک 2355
And said (to him), “How are you in this arid desert (where you live) amidst stones and on sterile ground?”
گفت خر گر در غمم گر در ارم ** قسمتم حق کرد من زان شاکرم
The ass replied, “Whether I am in pain or in Iram, God has made it my portion, and I am grateful for it.
شکر گویم دوست را در خیر و شر ** زانک هست اندر قضا از بد بتر
I give thanks to the Friend (God) in good and evil estate, because in (the Divine) destiny there is worse than (the present) ill.
Since He is the Dispenser of portions, complaint is (an act of) infidelity. Patience is needful: patience is the key to the gift (bounteous reward).
غیر حق جمله عدواند اوست دوست ** با عدو از دوست شکوت کی نکوست
All except God are enemies: He (alone) is the Friend: how is it good (seemly) to complain of a friend to an enemy?
تا دهد دوغم نخواهم انگبین ** زانک هر نعمت غمی دارد قرین 2360
So long as He gives me buttermilk I will not desire honey, for every pleasure has a pain joined with it.”
حکایت دیدن خر هیزم‌فروش با نوایی اسپان تازی را بر آخر خاص و تمنا بردن آن دولت را در موعظه‌ی آنک تمنا نباید بردن الا مغفرت و عنایت و هدایت کی اگر در صد لون رنجی چون لذت مغفرت بود همه شیرین شود باقی هر دولتی کی آن را ناآزموده تمنی می‌بری با آن رنجی قرینست کی آن را نمی‌بینی چنانک از هر دامی دانه پیدا بود و فخ پنهان تو درین یک دام مانده‌ای تمنی می‌بری کی کاشکی با آن دانه‌ها رفتمی پنداری کی آن دانه‌ها بی‌دامست
Story of an ass belonging to a seller of firewood, which saw some well-fed Arab horses in the royal stable and wished for the same fortune. (This story is intended) to convey the lesson that one ought not to wish for anything but (God's) forgiveness and favour; for though you are in a hundred kinds of pain, they all become sweet (to you) when you feel the delight of being forgiven; and for the rest, every fortune that you wish for before you have experienced it is accompanied by a pain which you do not perceive (at the moment); as (for example) in every trap the bait is visible while the snare is concealed. You (who) have been caught in this one trap are (still) wishing (and saying to yourself), “Would that I had gone after those (other) baits!” You fancy that those baits are without a trap.
بود سقایی مرورا یک خری ** گشته از محنت دو تا چون چنبری
There was a water-carrier who owned an ass that had been bent double like a
پشتش از بار گران صد جای ریش ** عاشق و جویان روز مرگ خویش
hoop by affliction. Its back was galled by the heavy load in a hundred places: it was passionately desiring the day of its death.
جو کجا از کاه خشک او سیر نی ** در عقب زخمی و سیخی آهنی
What of barley? It never got its fill (even) of dry straw: at its heels a (cruel) blow and an iron goad.
میر آخر دید او را رحم کرد ** که آشنای صاحب خر بود مرد
The Master of the (royal) stable saw it and took pity—for the man was acquainted with the owner of the ass—
پس سلامش کرد و پرسیدش ز حال ** کز چه این خر گشت دوتا هم‌چو دال 2365
So he saluted him and asked him what had happened, saying, “What is the cause of this ass being bent double like a dál?”
گفت از درویشی و تقصیر من ** که نمی‌یابد خود این بسته‌دهن
He replied, “On account of my poverty and destitution this dumb animal is not getting even straw.”
گفت بسپارش به من تو روز چند ** تا شود در آخر شه زورمند
“Hand him over to me,” said the other, “for a few days, that in the King's stable he may grow strong.”
خر بدو بسپرد و آن رحمت‌پرست ** در میان آخر سلطانش بست
He handed the ass over to him, and that merciful man tethered him in the Sultan's stable.
خر ز هر سو مرکب تازی بدید ** با نوا و فربه و خوب و جدید
The ass saw on every side (of him) Arab horses, well-fed and fat and handsome and glossy;
زیر پاشان روفته آبی زده ** که به وقت وجو به هنگام آمده 2370
(He saw the ground) swept (clean) under their feet and sprinkled with water; the straw coming at the (proper) time, and the barley at the hour (when it was expected).
خارش و مالش مر اسپان را بدید ** پوز بالا کرد کای رب مجید
He saw the horses curry-combed and rubbed down. (Then) he lifted up his muzzle, crying, “O glorious Lord,
نه که مخلوق توم گیرم خرم ** از چه زار و پشت ریش و لاغرم
Am not I Thy creature? I grant that I am an ass, (but) wherefore am I wretched, with sores on my back, and lean?
شب ز درد پشت و از جوع شکم ** آرزومندم به مردن دم به دم
At night, because of the pain in my back and the (pangs of) hunger in my belly, I am always wishing to die.
حال این اسپان چنین خوش با نوا ** من چه مخصوصم به تعذیب و بلا
These horses are so happy and prosperous: why am I singled out for torment and tribulation?”
ناگهان آوازه‌ی پیگار شد ** تازیان را وقت زین و کار شد 2375
Suddenly came the rumour of war: ’twas the time for the Arab horses to be saddled and brought into action.
زخمهای تیر خوردند از عدو ** رفت پیکانها دریشان سو به سو
They were wounded with arrows by the foe: the barbs entered them on every side.
از غزا باز آمدند آن تازیان ** اندر آخر جمله افتاده ستان
(When) those Arab horses returned from the campaign, they all fell down and lay on their backs in the stable.
پایهاشان بسته محکم با نوار ** نعلبندان ایستاده بر قطار
Their legs were tightly bandaged with (strips of) canvas: the farriers were standing in file,
می‌شکافیدند تن‌هاشان بنیش ** تا برون آرند پیکانها ز ریش
Piercing their bodies with the scalpel in order to extract the barbs from their wounds.
آن خر آن را دید و می‌گفت ای خدا ** من به فقر و عافیت دادم رضا 2380
The ass saw (all) that, and was saying, “O God, I am satisfied with poverty and health.
زان نوا بیزارم و زان زخم زشت ** هرکه خواهد عافیت دنیا بهشت
I have no taste for that (plentiful) food and those hideous wounds.” Every one who desires (spiritual) health abandons the world.
ناپسندیدن روباه گفتن خر را کی من راضیم به قسمت
How the fox disapproved of the saying of the ass, “I am satisfied with my lot.”
گفت روبه جستن رزق حلال ** فرض باشد از برای امتثال
The fox said, “It is an (indispensable) obligation to seek lawful provision in obedience (to the Divine command).
عالم اسباب و چیزی بی‌سبب ** می‌نباید پس مهم باشد طلب
(This) is the world of means: nothing is obtained without a means: therefore it is important (necessary) to seek (provision).