گفت پیغمبر بکن ای رایزن ** مشورت کالمستشار موتمن
The Prophet said, ‘O adviser, take counsel (with the trustworthy), for he whose counsel is sought is trusted.’”
منع کردن خرگوش راز را از ایشان
How the hare withheld the secret from them.
گفت هر رازی نشاید باز گفت ** جفت طاق آید گهی گه طاق جفت1045
He said, “One ought not to say forth every secret: sometimes the even number turns out to be odd, and sometimes the odd number to be even.”
از صفا گر دم زنی با آینه ** تیره گردد زود با ما آینه
If from guilelessness you breathe words to a mirror, the mirror at once becomes dim to us.
در بیان این سه کم جنبان لبت ** از ذهاب و از ذهب وز مذهبت
Do not move your lip in explanation of these three things, (namely) concerning your departure and your gold and your religion;
کین سه را خصم است بسیار و عدو ** در کمینت ایستد چون داند او
For to these three there is many an adversary and foe standing in wait for you when he knows (about any of them).
ور بگویی با یکی دو الوداع ** کل سر جاوز الاثنین شاع
And if you tell (only) one or two (a few people), farewell (to your secret): every secret that goes beyond the twain (who share it) is published abroad.
گر دو سه پرنده را بندی به هم ** بر زمین مانند محبوس از الم1050
If you tie two or three birds together, they will remain on the ground, imprisoned by grief;
مشورت دارند سرپوشیده خوب ** در کنایت با غلط افکن مشوب
(But in truth) they hold a consultation well-disguised and mingled, in its (apparent) significance, with that which casts error (into the mind of any one who observes them).
مشورت کردی پیمبر بسته سر ** گفته ایشانش جواب و بی‌‌خبر
(Similarly) the Prophet used to take counsel, (speaking) cryptically, and they (his companions) would answer him and (would be) without knowledge (of his real meaning).
در مثالی بسته گفتی رای را ** تا نداند خصم از سر پای را
He would speak his opinion in a covert parable, in order that the adversary might not know foot from head.
او جواب خویش بگرفتی از او ** وز سؤالش می‌‌نبردی غیر بو
He (the Prophet) would receive his answer from him (the adversary), while the other would not catch the smell (drift) of his question.
قصه‌‌ی مکر خرگوش
The story of the hare's stratagem.
ساعتی تاخیر کرد اندر شدن ** بعد از آن شد پیش شیر پنجه زن1055
He delayed awhile in going, then he went before the lion who rends (his prey) with claws.
ز آن سبب کاندر شدن او ماند دیر ** خاک را می‌‌کند و می‌‌غرید شیر
Because he tarried late in going, the lion was tearing up the earth and roaring.
گفت من گفتم که عهد آن خسان ** خام باشد خام و سست و نارسان
“I said,” cried the lion, “that the promise of those vile ones would be vain—vain and frail and unfulfilled.
دمدمه‌‌ی ایشان مرا از خر فگند ** چند بفریبد مرا این دهر چند
Their palaver has duped me: how long will this Time deceive me, how long?”
سخت درماند امیر سست ریش ** چون نه پس بیند نه پیش از احمقیش
The prince that hath no strength in his beard is left sorely in the lurch when by reason of his folly he looks neither backwards nor forwards.
راه هموار است و زیرش دامها ** قحط معنی در میان نامها1060
The road is smooth, and under it are pitfalls: amidst the names there is a dearth of meaning.
لفظها و نامها چون دامهاست ** لفظ شیرین ریگ آب عمر ماست
Words and names are like pitfalls: the sweet (flattering) word is the sand for (the sand that sucks up) the water of our life.
آن یکی ریگی که جوشد آب ازو ** سخت کمیاب است رو آن را بجو
The one sand whence water gushes is seldom to be found: go, seek it.
منبع حکمت شود حکمت طلب ** فارغ آید او ز تحصیل و سبب
He that searches after wisdom becomes a fountain of wisdom; he becomes independent of acquisition and (ways and) means.
لوح حافظ لوح محفوظی شود ** عقل او از روح محظوظی شود
The guarding tablet becomes a Guarded Tablet; his understanding becomes enriched by the Spirit.
چون معلم بود عقلش ز ابتدا ** بعد از این شد عقل شاگردی و را1065
When his understanding has been his teacher at the beginning, after this the understanding becomes his pupil.
عقل چون جبریل گوید احمدا ** گر یکی گامی نهم سوزد مرا
The understanding says, like Gabriel, “O Ahmad (Mohammed), if I take one (more) step, it will burn me;
تو مرا بگذار زین پس پیش ران ** حد من این بود ای سلطان جان
Do thou leave me, henceforth advance (alone): this is my limit, O sultan of the soul!”
هر که ماند از کاهلی بی‌‌شکر و صبر ** او همین داند که گیرد پای جبر
Whoever, through heedlessness, remains without thanksgiving and patience (selfcontrol), knows (no resource) but this, that he should follow in the heels of necessity (jabr).