این چنین مه را ز اختر ننگهاست ** او میان اختران بهر سخاست
A moon like this is disgraced by the stars: it is amongst the stars for generosity's sake.
امر شاورهم پیمبر را رسید ** گر چه رایی نیست رایش را ندید
The (Divine) command, Consult them, came to the Prophet, though no counsel is to be compared with his own.
در ترازو جو رفیق زر شده ست ** نی از آن که جو چو زر گوهر شده ست3020
In the scales barley has become the companion of gold, (but that is) not because barley has become a substance like gold.
روح قالب را کنون همره شده ست ** مدتی سگ حارس درگه شده ست
The spirit has now become the body's fellow-traveller: the dog has become for a time the guardian of the palace-gate.
چون که رفتند این جماعت سوی کوه ** در رکاب شیر با فر و شکوه
When this party (the wolf and fox) went to the mountains at the stirrup (side) of the lion majestic and grand,
گاو کوهی و بز و خرگوش زفت ** یافتند و کار ایشان پیش رفت
They found a mountain-ox and goat and fat hare, and their business went forward (prosperously).
هر که باشد در پی شیر حراب ** کم نیاید روز و شب او را کباب
Whoever is on the heels of him that is a lion in combat, roast-meat does not fail him by day or by night.
چون ز که در بیشه آوردندشان ** کشته و مجروح و اندر خون کشان3025
When they brought them (the animals which they had caught) from the mountains to the jungle, killed and wounded and dragging along in (streams of) blood,
گرگ و روبه را طمع بود اندر آن ** که رود قسمت به عدل خسروان
The wolf and fox hoped that a division (of the prey) would be made according to the justice of emperors.
عکس طمع هر دوشان بر شیر زد ** شیر دانست آن طمعها را سند
The reflexion of the hope of both of them struck the lion: the lion knew (what was) the ground for those hopes.
هر که باشد شیر اسرار و امیر ** او بداند هر چه اندیشد ضمیر
Any one that is the lion and prince of (spiritual) mysteries, he will know all that the conscience thinks.
هین نگه دار ای دل اندیشه جو ** دل ز اندیشه‌‌ی بدی در پیش او
Beware! Guard thyself, O heart disposed to thinking, from any evil thought in his presence.
داند و خر را همی‌‌راند خموش ** در رخت خندد برای روی‌‌پوش3030
He knows and keeps riding on silently: he smiles in thy face in order to mask (his feelings).
شیر چون دانست آن وسواسشان ** وانگفت و داشت آن دم پاسشان
When the lion perceived their bad ideas, he did not declare (his knowledge), and paid (courteous) regard (to them) at the time,
لیک با خود گفت بنمایم سزا ** مر شما را ای خسیسان گدا
But he said to himself, “I will show you what (chastisement) ye deserve, O beggarly villains!
مر شما را بس نیامد رای من ** ظنتان این است در اعطای من
Was my judgement not enough for you? Is this your opinion of my bounty,
ای عقول و رایتان از رای من ** از عطاهای جهان آرای من
O ye whose understanding and judgement are (derived) from my judgement and from my world-adorning gifts?
نقش با نقاش چه سگالد دگر ** چون سگالش اوش بخشید و خبر3035
What else (but good) should the picture think of the painter, since he bestowed thought and knowledge upon it?
این چنین ظن خسیسانه به من ** مر شما را بود ننگان زمن
Had ye such a vile opinion of me, O ye who are a scandal to the world?
ظانین بالله ظن السوء را ** گر نبرم سر بود عین خطا
If I should not behead them that think ill of God, it would be the essence of wrong.
وارهانم چرخ را از ننگتان ** تا بماند بر جهان این داستان
I will deliver the Sphere (of Time) from your disgrace, so that this tale shall remain in the world (as a warning).”
شیر با این فکر می‌‌زد خنده فاش ** بر تبسمهای شیر ایمن مباش
While thus meditating, the lion continued to smile visibly: do not trust the smiles of the lion!
مال دنیا شد تبسمهای حق ** کرد ما را مست و مغرور و خلق3040
Worldly wealth is (like) the smiles of God: it has made us drunken and vainglorious and threadbare (deprived of the means of salvation).
فقر و رنجوری به استت ای سند ** کان تبسم دام خود را بر کند
Poverty and distress are better for thee, O lord, for (then) that smile will remove its lure.
امتحان کردن شیر گرگ را و گفتن که پیش آی ای گرگ بخش کن صیدها را میان ما
How the lion made trial of the wolf and said, “Come forward, O wolf, and divide the prey amongst us.”
گفت شیر ای گرگ این را بخش کن ** معدلت را نو کن ای گرگ کهن
The lion said, “O wolf, divide this (prey): O old wolf, make justice new (give it new life by thy example).
نایب من باش در قسمت‌‌گری ** تا پدید آید که تو چه گوهری
Be my deputy in the office of distributor, that it may be seen of what substance thou art.”
گفت ای شه گاو وحشی بخش تست ** آن بزرگ و تو بزرگ و زفت و چست
“O King,” said he, “the wild ox is thy share: he is big, and thou art big and strong and active.
بز مرا که بز میانه ست و وسط ** روبها خرگوش بستان بی‌‌غلط3045
The goat is mine, for the goat is middle and intermediate; do thou, O fox, receive the hare, and no mistake!”
شیر گفت ای گرگ چون گفتی بگو ** چون که من باشم تو گویی ما و تو
The lion said, “O wolf, how hast thou spoken? Say! When I am here, dost thou speak of ‘I’ and ‘thou’?
گرگ خود چه سگ بود کاو خویش دید ** پیش چون من شیر بی‌‌مثل و ندید
Truly, what a cur the wolf must be, that he regarded himself in the presence of a lion like me who am peerless and unrivalled!”
گفت پیش آ ای خری کاو خود بدید ** پیشش آمد پنجه زد او را درید
(Then) he said, “Come forward, O thou self-esteeming ass!” He approached him, the lion seized him with his claws and rent him.
چون ندیدش مغز و تدبیر رشید ** در سیاست پوستش از سر کشید
Inasmuch as he (the lion) did not see in him the kernel (real understanding) and right consideration of right conduct, he tore the skin off his head as a punishment.
گفت چون دید منت از خود نبرد ** این چنین جان را بباید زار مرد3050
He said, “Since the sight of me did not transport thee out of thyself, a spirit like this (thine) must needs die miserably.
چون نبودی فانی اندر پیش من ** فضل آمد مر ترا گردن زدن
Since thou wert not passing away (from thyself) in my presence, ’twas an act of grace to smite thy neck (behead thee).”
کل شی‌‌ء هالک جز وجه او ** چون نه‌‌ای در وجه او هستی مجو
Everything is perishing except His face: unless thou art in His face (essence), do not seek to exist.
هر که اندر وجه ما باشد فنا ** کل شيء هالک نبود جزا
When any one has passed away (from himself) in my face (essence), (the words) everything is perishing are not applicable (to him),
ز آن که در الاست او از لا گذشت ** هر که در الاست او فانی نگشت
Because he is in except, he has transcended not (nonentity): whosoever is in except has not passed away (perished).
هر که بر در او من و ما می‌‌زند ** رد باب است او و بر لا می‌‌تند3055
Whosoever is uttering ‘I’ and ‘we’ at the door (of the Divine Court), he is turned back from the door and is continuing in not (nonentity).
قصه‌‌ی آن کس که در یاری بکوفت از درون گفت کیست گفت منم، گفت چون تو تویی در نمی‌‌گشایم هیچ کس را از یاران نمی‌‌شناسم که او من باشد
The story of the person who knocked at a friend's door: his friend from within asked who he was: he said, “’Tis I,” and the friend answered, “Since thou art thou, I will not open the door: I know not any friend that is ‘I.’ Begone!”
آن یکی آمد در یاری بزد ** گفت یارش کیستی ای معتمد
A certain man came and knocked at a friend's door: his friend asked him, “Who art thou, O trusty one?”
گفت من، گفتش برو هنگام نیست ** بر چنین خوانی مقام خام نیست
He answered, “I.” The friend said, “Begone, ’tis not the time (for thee to come in): at a table like this there is no place for the raw.”
خام را جز آتش هجر و فراق ** کی پزد کی وا رهاند از نفاق
Save the fire of absence and separation, who (what) will cook the raw one? Who (what) will deliver him from hypocrisy?
رفت آن مسکین و سالی در سفر ** در فراق دوست سوزید از شرر
The wretched man went away, and for a year in travel (and) in separation from his friend he was burned with sparks of fire.
پخته گشت آن سوخته پس باز گشت ** باز گرد خانه‌‌ی همباز گشت3060
That burned one was cooked: then he returned and again paced to and fro beside the house of his comrade.
حلقه زد بر در به صد ترس و ادب ** تا بنجهد بی‌‌ادب لفظی ز لب
He knocked at the door with a hundred fears and respects, lest any disrespectful word might escape from his lips.
بانگ زد یارش که بر در کیست آن ** گفت بر درهم تویی ای دلستان
His friend called to him, “Who is at the door?” He answered, “’Tis thou art at the door, O charmer of hearts.”
گفت اکنون چون منی ای من در آ ** نیست گنجایی دو من را در سرا
“Now,” said the friend, “since thou art I, come in, O myself: there is not room in the house for two I's.
نیست سوزن را سر رشته دو تا ** چون که یکتایی درین سوزن در آ
The double end of thread is not for the needle: inasmuch as thou art single, come into this needle.”
رشته را با سوزن آمد ارتباط ** نیست در خور با جمل سم الخیاط3065
’Tis the thread that is connected with the needle: the eye of the needle is not suitable for the camel.
کی شود باریک هستی جمل ** جز به مقراض ریاضات و عمل
How should the existence (body) of the camel be fined down save by the shears of ascetic exercises and works?
دست حق باید مر آن را ای فلان ** کاو بود بر هر محالی کن فکان
For that, O reader, the hand (power) of God is necessary, for it is the Be, and it was (bringer into existence) of every (seemingly) impossible thing.