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1
1028-1077

  • گوش خر بفروش و دیگر گوش خر ** کاین سخن را در نیابد گوش خر
  • Sell your asinine (corporeal) ear and buy another ear, for the asinine ear will not apprehend this discourse.

  • رو تو روبه بازی خرگوش بین ** مکر و شیر اندازی خرگوش بین‌‌
  • Go, behold the foxy tricks played by the hare; behold the cunning of the hare and how he overthrew the lion.

  • خاتم ملک سلیمان است علم ** جمله عالم صورت و جان است علم‌‌ 1030
  • Knowledge is the seal of the kingdom of Solomon: the whole world is form, and knowledge is the spirit.

  • آدمی را زین هنر بی‌‌چاره گشت ** خلق دریاها و خلق کوه و دشت‌‌
  • Because of this virtue, the creatures of the seas and those of mountain and plain are helpless before man.

  • زو پلنگ و شیر ترسان همچو موش ** زو نهنگ و بحر در صفرا و جوش‌‌
  • Of him the pard and lion are afraid, like the mouse; from him the leviathan and the sea are in pallor and agitation.

  • زو پری و دیو ساحلها گرفت ** هر یکی در جای پنهان جا گرفت‌‌
  • From him peri and demon took to the shores (sought refuge): each took abode in some hiding-place.

  • آدمی را دشمن پنهان بسی است ** آدمی با حذر عاقل کسی است‌‌
  • Man hath many a secret enemy: the cautious man is a wise one.

  • خلق پنهان زشتشان و خوبشان ** می‌‌زند در دل بهر دم کوبشان‌‌ 1035
  • (There are) hidden creatures, evil and good: at every instant their blows are striking on the heart.

  • بهر غسل ار در روی در جویبار ** بر تو آسیبی زند در آب خار
  • If you go into the river to wash yourself, a thorn in the water inflicts a hurt upon you.

  • گر چه پنهان خار در آب است پست ** چون که در تو می‌‌خلد دانی که هست‌‌
  • Although the thorn is hidden low in the water, you know it is there, since it is pricking you.

  • خار خار وحیها و وسوسه ** از هزاران کس بود نی یک کسه‌‌
  • The pricks of (angelic) inspirations and (satanic) temptations are from thousands of beings, not (only) from one.

  • باش تا حسهای تو مبدل شود ** تا ببینیشان و مشکل حل شود
  • Wait (patiently) for your (bodily) senses to be transmuted, so that you may see them (the hidden beings), and the difficulty may be solved,

  • تا سخنهای کیان رد کرده‌‌ای ** تا کیان را سرور خود کرده‌‌ای‌‌ 1040
  • So that (you may see) whose words you have rejected and whom you have made your captain.

  • باز طلبیدن نخجیران از خرگوش سر اندیشه‌‌ی او را
  • How the beasts requested the hare to tell the secret of his thought.

  • بعد از آن گفتند کای خرگوش چست ** در میان آر آن چه در ادراک تست‌‌
  • Afterwards they said, “O nimble hare, communicate what is in thy apprehension.

  • ای که با شیری تو در پیچیده‌‌ای ** باز گو رایی که اندیشیده‌‌ای‌‌
  • O thou who hast grappled with a lion, declare the plan which thou hast thought of.

  • مشورت ادراک و هشیاری دهد ** عقلها مر عقل را یاری دهد
  • Counsel gives perception and understanding: the mind is helped by (other) minds.

  • 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 جفت‌‌ 1045
  • 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 الم‌‌ 1050
  • 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 زن‌‌ 1055
  • 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 نامها 1060
  • 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 را 1065
  • 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).

  • هر که جبر آورد خود رنجور کرد ** تا همان رنجوری‌‌اش در گور کرد
  • Any one who pleads necessity (as an excuse) feigns himself to be ill, with the result that the (feigned) illness brings him to the grave.

  • گفت پیغمبر که رنجوری به لاغ ** رنج آرد تا بمیرد چون چراغ‌‌ 1070
  • The Prophet said, “Illness (assumed) in jest brings (real) disease, so that he (the jester) dies like a lamp.”

  • جبر چه بود بستن اشکسته را ** یا بپیوستن رگی بگسسته را
  • What is (the meaning of) jabr? To bind up a broken (limb) or tie a severed vein.

  • چون در این ره پای خود نشکسته‌‌ای ** بر که می‌‌خندی چه پا را بسته‌‌ای‌‌
  • Inasmuch as you have not broken your foot in this path, whom are you mocking? Why have you bandaged your foot?

  • و آن که پایش در ره کوشش شکست ** در رسید او را براق و بر نشست‌‌
  • But as for him who broke his foot in the path of exertion, Buráq came up to him, and he mounted (and rode).

  • حامل دین بود او محمول شد ** قابل فرمان بد او مقبول شد
  • He was a bearer of the (true) religion, and he became one who is borne; he was an accepter of the (Divine) command, and he became accepted.

  • تا کنون فرمان پذیرفتی ز شاه ** بعد از این فرمان رساند بر سپاه‌‌ 1075
  • Until now, he was receiving commands from the King; henceforth he delivers the (King's) commands to the people.

  • تا کنون اختر اثر کردی در او ** بعد از این باشد امیر اختر او
  • Until now, the stars were influencing him; henceforth he is the ruler of the stars.

  • گر ترا اشکال آید در نظر ** پس تو شک داری در انشق القمر
  • If (on this account) perplexity arise in thy sight (mind), then thou wilt have doubts concerning The moon was cloven asunder.