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1
3023-3072

  • 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 کشان‌‌ 3025
  • 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 روی‌‌پوش‌‌ 3030
  • 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 خبر 3035
  • 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 خلق‌‌ 3040
  • 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 بی‌‌غلط 3045
  • 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 مرد 3050
  • 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 می‌‌تند 3055
  • 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 گشت‌‌ 3060
  • 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 الخیاط 3065
  • ’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.

  • هر محال از دست او ممکن شود ** هر حرون از بیم او ساکن شود
  • By His hand every impossible thing is made possible; by fear of Him every unruly one is made quiet.

  • اکمه و ابرص چه باشد مرده نیز ** زنده گردد از فسون آن عزیز
  • What of the man blind from birth and the leper? Even the dead is made living by the spell of the Almighty,

  • و آن عدم کز مرده مرده‌‌تر بود ** در کف ایجاد او مضطر بود 3070
  • And that non-existence which is more dead than the dead— compelled (helpless) in the hand of (under the power of) His bringing (it) into existence.

  • کل يوم هو فی شأن بخوان ** مر و را بی‌‌کار و بی‌‌فعلی مدان‌‌
  • Recite (the text), Every day He is (engaged) in some affair: do not deem Him idle and inactive.

  • کمترین کاریش هر روز است آن ** کاو سه لشکر را کند این سو روان‌‌
  • His least act, every day, is that He despatches three armies: