English    Türkçe    فارسی   

1
1264-1313

  • 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 رفت‌‌ 1265
  • 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 اللسان‌‌ 1270
  • 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 نبات‌‌ 1275
  • 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 خیال‌‌ 1280
  • 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 یموت‌‌ 1285
  • 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 زرد 1290
  • 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 بود 1295
  • 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.”

  • قعر چه بگزید هر کی عاقل است ** ز آن که در خلوت صفاهای دل است‌‌
  • Every one who is wise chose the bottom of the well (to live in), because spiritual joys are (to be attained only) in solitude.

  • ظلمت چه به که ظلمتهای خلق ** سر نبرد آن کس که گیرد پای خلق‌‌ 1300
  • The darkness of the well is better than the dark shades of the world: he that followed at the heels of the world never saved his head.

  • گفت پیش آ زخمم او را قاهر است ** تو ببین کان شیر در چه حاضر است‌‌
  • “Come on,” said the lion; “my blow subdues him: see thou whether that lion is in the well at present.”

  • گفت من سوزیده‌‌ام ز آن آتشی ** تو مگر اندر بر خویشم کشی‌‌
  • The hare answered, “I am consumed with (dread of) that fieriness (wrath): perhaps thou wilt take me beside thee,

  • تا بپشت تو من ای کان کرم ** چشم بگشایم به چه در بنگرم‌‌
  • That with thy support, O mine of generosity, I may open my eyes and look into the well.”

  • نظر کردن شیر در چاه و دیدن عکس خود را و آن خرگوش را
  • How the lion looked into the well and saw the reflexion of himself and the hare.

  • چون که شیر اندر بر خویشش کشید ** در پناه شیر تا چه می‌‌دوید
  • When the lion took him to his side, under the lion's protection he began to run towards the well.

  • چون که در چه بنگریدند اندر آب ** اندر آب از شیر و او در تافت تاب‌‌ 1305
  • As soon as they looked at the water in the well, there shone forth in the water the light (reflected) from the lion and him (the hare).

  • شیر عکس خویش دید از آب تفت ** شکل شیری در برش خرگوش زفت‌‌
  • The lion saw his own reflexion: from the water shone the image of a lion with a plump hare at his side.

  • چون که خصم خویش را در آب دید ** مر و را بگذاشت و اندر چه جهید
  • When he beheld his adversary in the water, he left him (the hare) and sprang into the well.

  • در فتاد اندر چهی کاو کنده بود ** ز آن که ظلمش در سرش آینده بود
  • He fell into the well which he had dug, because his iniquity was coming (back) on his own head.

  • چاه مظلم گشت ظلم ظالمان ** این چنین گفتند جمله عالمان‌‌
  • The iniquity of evil-doers became (for them) a dark well: so have said all the wise.

  • هر که ظالمتر چهش با هول‌‌تر ** عدل فرموده ست بدتر را بتر 1310
  • The more iniquitous one is, the more frightful is his well: (Divine) Justice has ordained worse (punishment) for worse (sin).

  • ای که تو از ظلم چاهی می‌‌کنی ** دان که بهر خویش دامی می‌‌کنی‌‌
  • O you who on account of (your) high estate are committing an act of injustice, know that you are digging a well (pit) for yourself.

  • گرد خود چون کرم پیله بر متن ** بهر خود چه می‌‌کنی اندازه کن‌‌
  • Do not weave (a cocoon) round yourself, like the silkworm. You are digging a well for yourself (to fall in): dig with moderation (not too deep).

  • مر ضعیفان را تو بی‌‌خصمی مدان ** از نبی ذا جاء نصر الله خوان‌‌
  • Deem not the weak to be without a champion: recite from the Qur’án (the words), When the help of God shall come.