پیش چشمت داشتی شیشه‌‌ی کبود ** ز آن سبب عالم کبودت می‌‌نمود

You held a blue glass before your eye: for that reason the world seemed to you to be blue.

گر نه کوری این کبودی دان ز خویش ** خویش را بد گو، مگو کس را تو بیش‌‌ 1330

Unless you are blind, know that this blueness comes from yourself: speak ill of yourself, speak no more ill of any one (else).

مومن ار ینظر بنور الله نبود ** غیب مومن را برهنه چون نمود

If the true believer was not seeing by the Light of God, how did things unseen appear naked (plainly revealed) to the true believer?

چون که تو ینظر بنار الله بدی ** در بدی از نیکویی غافل شدی‌‌

Inasmuch as you were seeing by the Fire of God, in (your) badness you became forgetful of goodness.

اندک اندک آب بر آتش بزن ** تا شود نار تو نور ای بو الحزن‌‌

Little by little throw water on the fire, that your fire may become light, O man of sorrow!

تو بزن یا ربنا آب طهور ** تا شود این نار عالم جمله نور

Throw Thou, O Lord, the purifying water, that this world-fire may become wholly light.

آب دریا جمله در فرمان تست ** آب و آتش ای خداوند آن تست‌‌ 1335

All the water of the sea is under Thy command; water and fire, O Lord, are Thine.

گر تو خواهی آتش آب خوش شود ** ور نخواهی آب هم آتش شود

If Thou willest, fire becomes sweet water; and if Thou willest not, even water becomes fire.

این طلب در ما هم از ایجاد تست ** رستن از بی‌‌داد یا رب داد تست‌‌

This search (aspiration) in us is also brought into existence by Thee; deliverance from iniquity is Thy gift, O Lord.

بی‌‌طلب تو این طلب‌‌مان داده‌‌ای ** گنج احسان بر همه بگشاده‌‌ای‌‌

Without (our) seeking Thou hast given us this search, Thou hast opened to all the treasure of (Thy) beneficence.

مژده بردن خرگوش سوی نخجیران که شیر در چاه افتاد

How the hare brought to the beasts of chase the news that the lion had fallen into the well.

چون که خرگوش از رهایی شاد گشت ** سوی نخجیران دوان شد تا به دشت‌‌

When the hare was gladdened by deliverance (from the lion), he began to run towards the beasts until (he came to) the desert.

شیر را چون دید در چه کشته زار ** چرخ می‌‌زد شادمان تا مرغزار 1340

Having seen the lion miserably slain in the well, he was skipping joyously all the way to the meadow,

دست می‌‌زد چون رهید از دست مرگ ** سبز و رقصان در هوا چون شاخ و برگ‌‌

Clapping his hands because he had escaped from the hand of Death; fresh and dancing in the air, like bough and leaf.

شاخ و برگ از حبس خاک آزاد شد ** سر بر آورد و حریف باد شد

Bough and leaf were set free from the prison of earth, lifted their heads, and became comrades of the wind;

برگها چون شاخ را بشکافتند ** تا به بالای درخت اشتافتند

The leaves, when they had burst (forth from) the bough, made haste to reach the top of the tree;

با زبان شطاه شکر خدا ** می‌‌سراید هر بر و برگی جدا

With the tongue of (seed that put forth) its sprouts each fruit and tree severally is singing thanks to God,

که بپرورد اصل ما را ذو العطا ** تا درخت استغلظ آمد و استوی‌‌ 1345

Saying, “The Bounteous Giver nourished our root until the tree grew big and stood upright.”

جانهای بسته اندر آب و گل ** چون رهند از آب و گلها شاد دل‌‌

(Even so) the spirits bound in clay, when they escape glad at heart from their (prisons of) clay,

در هوای عشق حق رقصان شوند ** همچو قرص بدر بی‌‌نقصان شوند

Begin to dance in the air of Divine Love and become flawless like the full moon's orb,

جسمشان در رقص و جانها خود مپرس ** و آن که گرد جان از آنها خود مپرس‌‌

Their bodies dancing, and their souls—nay, do not ask (how their souls fare); and of that which surrounds the soul—nay, do not ask of those things!

شیر را خرگوش در زندان نشاند ** ننگ شیری کاو ز خرگوشی بماند

The hare lodged the lion in prison. Shame on a lion who was discomfited by a hare!

در چنان ننگی و آن گه این عجب ** فخر دین خواهد که گویندش لقب‌‌ 1350

He is in such a disgrace, and still—this is a wonder—he would fain be addressed by the title of Fakhr-i Dín.

ای تو شیری در تک این چاه فرد ** نفس چون خرگوش خونت ریخت و خورد

O thou lion that liest alone at the bottom of this well, thy fleshly soul, like the hare, has shed and drunk thy blood;

نفس خرگوشت به صحرا در چرا ** تو به قعر این چه چون و چرا

Thy hare-soul is feeding in the desert, (whilst) thou art (lying) at the bottom of this well of “How?” and “Why?”

سوی نخجیران دوید آن شیر گیر ** کابشروا یا قوم إذ جاء البشیر

That lion-catcher (the hare) ran towards the beasts, crying, “Rejoice, O my people, since the announcer of joy is come.

مژده مژده ای گروه عیش‌‌ساز ** کان سگ دوزخ به دوزخ رفت باز

Glad news! Glad news, O company of merry-makers! That hell-hound has gone back to Hell.

مژده مژده کان عدوی جانها ** کند قهر خالقش دندانها 1355

Glad news! Glad news! The enemy of your lives—his teeth have been torn out by the vengeance of his Creator.

آن که از پنجه بسی سرها بکوفت ** همچو خس جاروب مرگش هم بروفت‌‌

He who smote many heads with his claws—him too the broom of Death has swept away like rubbish.”

جمع شدن نخجیران گرد خرگوش و ثنا گفتن او را

How the beasts gathered round the hare and spoke in praise of him.

جمع گشتند آن زمان جمله وحوش ** شاد و خندان از طرب در ذوق و جوش‌‌

Then all the wild beasts assembled, joyous and laughing gleefully in rapture and excitement.

حلقه کردند او چو شمعی در میان ** سجده آوردند و گفتندش که هان‌‌

They formed a ring, he (the hare) in the midst like a candle: they bowed (in homage) and said to him, "Hark!"

تو فرشته‌‌ی آسمانی یا پری ** نی تو عزراییل شیران نری‌‌

“Art thou a heavenly angel or a peri? No, thou art the Azrael of fierce lions.

هر چه هستی جان ما قربان تست ** دست بردی دست و بازویت درست‌‌ 1360

Whatever thou art, our souls are offered in sacrifice to thee. Thou hast prevailed. Health to thy hand and arm!

راند حق این آب را در جوی تو ** آفرین بر دست و بر بازوی تو

God turned this water into thy stream. Blessing on thy hand and arm!

باز گو تا چون سگالیدی به مکر ** آن عوان را چون بمالیدی به مکر

Explain how thou didst meditate with guile, and how thou didst guilefully wipe out that ruffian.

باز گو تا قصه درمانها شود ** باز گو تا مرهم جانها شود

Explain, in order that the tale may be the means of curing (our malady); explain, that it may be a salve for our souls.

باز گو کز ظلم آن استم نما ** صد هزاران زخم دارد جان ما

Explain! for in consequence of the iniquity of that tyrant our souls have myriads of wounds.”

گفت تایید خدا بود ای مهان ** ور نه خرگوشی که باشد در جهان‌‌ 1365

“O Sirs,” said he, “it was (by) God's aid; else, who in the world is a hare (who am I, that I should have been able to do this)?

قوتم بخشید و دل را نور داد ** نور دل مر دست و پا را زور داد

He (God) bestowed power on me and gave light to my heart: the light in my heart gave strength to hand and foot.”

از بر حق می‌‌رسد تفضیلها ** باز هم از حق رسد تبدیلها

From God come preferments (to high position), from God also come changes (which bring one to low estate).

حق به دور و نوبت این تایید را ** می‌‌نماید اهل ظن و دید را

God in (due) course and turn is ever displaying this (Divine) aid to doubters and seers (alike).

پند دادن خرگوش نخجیران را که بدین شاد مشوید

How the hare admonished the beasts, saying, “Do not rejoice in this!”

هین به ملک نوبتی شادی مکن ** ای تو بسته‌‌ی نوبت آزادی مکن‌‌

Take heed! Do not exult in a kingdom bestowed in turns (passing from one to another), O thou who art the bondsman of Vicissitude, do not act as though thou wert free!

آن که ملکش برتر از نوبت تنند ** برتر از هفت انجمش نوبت زنند 1370

(But) those for whom is prepared a kingdom beyond Vicissitude, for them the drums (of sovereignty) are beaten beyond the Seven Planets.

برتر از نوبت ملوک باقی‌‌اند ** دور دایم روحها با ساقی‌‌اند

Beyond Vicissitude are the kings everlasting: their spirits are circling with the Cupbearer perpetually.

ترک این شرب ار بگویی یک دو روز ** در کنی اندر شراب خلد پوز

If thou wilt renounce this drinking (of worldly pleasures) for a day or two (for thy brief lifetime), thou wilt dip thy mouth in the drink of Paradise.

تفسیر رجعنا من الجهاد الاصغر الی الجهاد الاکبر

Commentary on (the Tradition) “We have returned from the lesser Jihád to the greater Jihád.”

ای شهان کشتیم ما خصم برون ** ماند خصمی زو بتر در اندرون‌‌

O kings, we have slain the outward enemy, (but) there remains within (us) a worse enemy than he.

کشتن این کار عقل و هوش نیست ** شیر باطن سخره‌‌ی خرگوش نیست‌‌

To slay this (enemy) is not the work of reason and intelligence: the inward lion is not subdued by the hare.

دوزخ است این نفس و دوزخ اژدهاست ** کاو به دریاها نگردد کم و کاست‌‌ 1375

This carnal self (nafs) is Hell, and Hell is a dragon (the fire of) which is not diminished by oceans (of water).

هفت دریا را در آشامد هنوز ** کم نگردد سوزش آن خلق سوز

It would drink up the Seven Seas, and still the blazing of that consumer of all creatures would not become less.

سنگها و کافران سنگ دل ** اندر آیند اندر او زار و خجل‌‌

Stones and stony-hearted infidels enter it, miserable and shamefaced,

هم نگردد ساکن از چندین غذا ** تا ز حق آید مر او را این ندا

(But) still it is not appeased by all this food, until there comes to it from God this call—