این همه دانست و چون آمد قضا ** دانش یک نهی شد بر وی خطا
All this he knew; (yet) when the Divine destiny came, he was at fault in the knowledge of a single prohibition,
کای عجب نهی از پی تحریم بود ** یا به تاویلی بد و توهیم بود1250
Wondering whether the prohibition was for the purpose of making unlawful (the thing prohibited), or whether it admitted of an interpretation and was a cause of perplexity.
در دلش تاویل چون ترجیح یافت ** طبع در حیرت سوی گندم شتافت
When (the view that it admitted of) interpretation prevailed in his mind, his nature hastened in bewilderment towards the wheat.
باغبان را خار چون در پای رفت ** دزد فرصت یافت، کالا برد تفت
When the thorn went into the foot of the gardener (Adam), the thief (Satan) found an opportunity and quickly carried off the goods.
چون ز حیرت رست باز آمد به راه ** دید برده دزد رخت از کارگاه
As soon as he escaped from bewilderment, he returned into the (right) road; (then) he saw that the thief had carried off the wares from the shop.
ربنا إنا ظلمنا گفت و آه ** یعنی آمد ظلمت و گم گشت راه
He cried, ‘O Lord, we have done wrong,’ and ‘Alas,’ that is to say, ‘darkness came and the way was lost.’
پس قضا ابری بود خورشید پوش ** شیر و اژدرها شود زو همچو موش1255
Divine destiny, then, is a cloud that covers the sun: thereby lions and dragons become as mice.
من اگر دامی نبینم گاه حکم ** من نه تنها جاهلم در راه حکم
If I (the hoopoe) do not see a snare in the hour of Divine ordainment, ’tis not I alone who am ignorant in the course of Divine ordainment.”
ای خنک آن کاو نکو کاری گرفت ** زور را بگذاشت او زاری گرفت
Oh, happy he that clave to righteousness, he (that) let (his own) strength go and took to supplication!
If the Divine destiny shrouds thee in black like night, yet the Divine destiny will take thy hand (and guide thee) at the last.
گر قضا صد بار قصد جان کند ** هم قضا جانت دهد درمان کند
If the Divine destiny a hundred times attempts thy life, yet the Divine destiny gives thee life and heals thee.
این قضا صد بار اگر راهت زند ** بر فراز چرخ خرگاهت زند1260
This Divine destiny, if a hundred times it waylays thee, (nevertheless) pitches thy tent on the top of Heaven.
از کرم دان این که می‌‌ترساندت ** تا به ملک ایمنی بنشاندت
Know that this is from the loving kindness (of God), that He terrifies thee in order that He may establish thee in the kingdom of security.
این سخن پایان ندارد گشت دیر ** گوش کن تو قصه‌‌ی خرگوش و شیر
This subject hath no end. ’Tis late. Hearken (now) to the story of the hare and the lion.
پای واپس کشیدن خرگوش از شیر چون نزدیک چاه رسید
How the hare drew back from the lion when he approached the well.
چون که نزد چاه آمد شیر دید ** کز ره آن خرگوش ماند و پا کشید
When the lion came near the well, he saw that the hare lagged on the way and stepped back.
گفت پا واپس کشیدی تو چرا ** پای را واپس مکش پیش اندر آ
He said, “Why have you stepped back? Do not step back, come on!”
گفت کو پایم که دست و پای رفت ** جان من لرزید و دل از جای رفت1265
The hare said, “Where is my (power to move a) foot? for (both) hand and foot are gone. My soul trembles and my heart (courage) has fled.
رنگ رویم را نمی‌‌بینی چو زر ** ز اندرون خود می‌‌دهد رنگم خبر
Seest thou not the colour of my face (pale) as gold? My colour indeed is giving knowledge of my inward state.
حق چو سیما را معرف خوانده است ** چشم عارف سوی سیما مانده است
Since God has called the (external) sign (aspect) informative, the eye of the gnostic has remained turned towards the sign.
رنگ و بو غماز آمد چون جرس ** از فرس آگه کند بانگ فرس
Colour and scent are significant like a bell: the neigh of a horse makes (one) acquainted with the horse.
بانگ هر چیزی رساند زو خبر ** تا بدانی بانگ خر از بانگ در
The sound made by any thing conveys knowledge of it, so that you may distinguish the bray of an ass from the creak of a door.
گفت پیغمبر به تمییز کسان ** مرء مخفی لدی طی اللسان1270
Touching the discrimination of persons (one from another), the Prophet said, ‘A man is hidden when his tongue is folded up.’
رنگ رو از حال دل دارد نشان ** رحمتم کن مهر من در دل نشان
The colour of the face indicates the state of the heart: have pity on me, implant love of me in thy heart.
رنگ روی سرخ دارد بانگ شکر ** بانگ روی زرد باشد صبر و نکر
A red complexion has the sound of (declares and expresses) thankfulness (satisfaction); the sound (signification) of a pale complexion has the sound (signification) of patience.
در من آمد آن که دست و پا برد ** رنگ رو و قوت و سیما برد
There has come upon me that which takes away hand and foot, takes away colour of face and strength and (every outward) mark;
آن که در هر چه در آید بشکند ** هر درخت از بیخ و بن او بر کند
That which shatters every thing it comes upon, tears up every tree from root and bottom;
در من آمد آن که از وی گشت مات ** آدمی و جانور جامد نبات1275
There has come upon me that by which man and animal, mineral and plant have been checkmated.
این خود اجزایند کلیات از او ** زرد کرده رنگ و فاسد کرده بو
These indeed are (only) parts, (but) wholes (too) are by him (Doom) made yellow in hue and corrupt in odour,
تا جهان گه صابر است و گه شکور ** بوستان گه حله پوشد گاه عور
So that the world is now patient, now thankful; the garden now puts on a robe (of verdure) and again is bare.
آفتابی کاو بر آید نارگون ** ساعتی دیگر شود او سر نگون
The sun, which rises fire-coloured, at another hour sinks headlong.
اختران تافته بر چار طاق ** لحظه لحظه مبتلای احتراق
Stars shining in the four quarters (of the sky) are, from time to time, afflicted with (consumed by) burning.
ماه کاو افزود ز اختر در جمال ** شد ز رنج دق او همچون خیال1280
The moon, which excels the stars in beauty, becomes like a phantom from the malady of a phthisis.
این زمین با سکون با ادب ** اندر آرد زلزله‌‌ش در لرز تب
This earth, quiet and controlled, is thrown by earthquakes into feverish tremors.
ای بسا که زین بلای مرده‌‌ریگ ** گشته است اندر جهان او خرد و ریگ
Oh, from this inherited woe many a mountain in the world has become tiny fragments and (grains of) sand.
این هوا با روح آمد مقترن ** چون قضا آید وبا گشت و عفن
This air is conjoined with the (vital) spirit, (but) when the Divine destiny comes, it turns pestilential and stinking.
آب خوش کاو روح را همشیره شد ** در غدیری زرد و تلخ و تیره شد
The sweet water that was a sister (congenial) to the spirit, (after standing) in a pool, became yellow and bitter and turbid.
آتشی کاو باد دارد در بروت ** هم یکی بادی بر او خواند یموت1285
The fire that has wind in its moustache—a single puff of wind calls death upon it.
حال دریا ز اضطراب و جوش او ** فهم کن تبدیلهای هوش او
The state of the sea (is such that) from its agitation and commotion (you may) perceive the changes of its mind.
چرخ سر گردان که اندر جستجوست ** حال او چون حال فرزندان اوست
The whirling heaven, which is (ever engaged) in seeking and searching—its state is like the state of its children;
گه حضیض و گه میانه گاه اوج ** اندر او از سعد و نحسی فوج فوج
Now nadir, now middle, now zenith: therein are host on host of stars fortunate and unlucky.
از خود ای جزوی ز کلها مختلط ** فهم می‌‌کن حالت هر منبسط
From thyself, O part made up of wholes, apprehend the state of every simple (uncompounded) thing.
چون که کلیات را رنج است و درد ** جزو ایشان چون نباشد روی زرد1290
Inasmuch as wholes suffer grief and pain, how should their part not be pale-faced (sick and subject to decay)?
خاصه جزوی کاو ز اضداد است جمع ** ز آب و خاک و آتش و باد است جمع
Especially a part which is composed of contraries—of water and earth and fire and air.
این عجب نبود که میش از گرگ جست ** این عجب کاین میش دل در گرگ بست
It is no wonder that the sheep recoiled from the wolf; the wonder is that this sheep set its heart on (became friendly with) the wolf.
زندگانی آشتی ضدهاست ** مرگ آن کاندر میانشان جنگ خاست
Life is the peace (harmony) of contraries; death is the fact that war arose between them.
لطف حق این شیر را و گور را ** الف داده ست این دو ضد دور را
The grace of God has given amity to this lion and wild-ass— these two far distant contraries.
چون جهان رنجور و زندانی بود ** چه عجب رنجور اگر فانی بود1295
Since the world is sick and a prisoner, what wonder if the sick one is passing away?”
خواند بر شیر او از این رو پندها ** گفت من پس مانده‌‌ام زین بندها
From this point of view he (the hare) recited counsels to the lion. “I have lagged behind,” said he, “because of these bonds.”
پرسیدن شیر از سبب پای واپس کشیدن خرگوش
How the lion asked the reason of the hare's drawing back.
شیر گفتش تو ز اسباب مرض ** این سبب گو خاص کاین استم غرض
The lion said to him, “Amongst (all) the causes of your malady tell (me) the special cause, for this is my object.”
گفت آن شیر اندر این چه ساکن است ** اندر این قلعه ز آفات ایمن است
“That lion,” he said, “lives in this well: within this fortress he is safe from harms.”