گر چه او با شاخ صد چاره کند ** شاخ شاخش شیر نر پاره کند
Though he make a hundred shifts (to defend himself) with his horn, the fierce lion will tear him to pieces limb by limb.
گر شود پر شاخ همچون خار پشت ** شیر خواهد گاو را ناچار کشت
(Even) if he become as full of horns (prickles) as a hedgehog, the buffalo will inevitably be killed by the lion.
گر چه صرصر بس درختان می‌‌کند ** با گیاه تر وی احسان می‌‌کند3325
(But) though the Sarsar wind uproots many trees, it bestows kindness on the wet grass.
بر ضعیفی گیاه آن باد تند ** رحم کرد ای دل تو از قوت ملند
That violent wind had pity on the weakness of the grass: do not thou, O heart, brag vainly of thy strength.
تیشه را ز انبوهی شاخ درخت ** کی هراس آید ببرد لخت لخت
How should the axe be afraid of the thickness of the branches? It cuts them to pieces.
لیک بر برگی نکوبد خویش را ** جز که بر نیشی نکوبد نیش را
But it does not beat itself against a leaf, it does not beat its edge except against an edge (something hard and solid like itself).
شعله را ز انبوهی هیزم چه غم ** کی رمد قصاب از خیل غنم
What does the flame care for the great quantity of firewood? How should the butcher flee in terror from the flock of sheep?
پیش معنی چیست صورت بس زبون ** چرخ را معنیش می‌‌دارد نگون3330
What is form in the presence of (in comparison with) reality? Very feeble. ’Tis the reality of the sky that keeps it upside down (like an inverted cup).
تو قیاس از چرخ دولابی بگیر ** گردشش از کیست از عقل مشیر
Judge by the analogy of the celestial wheel: from whom does its motion proceed? From directive Reason.
گردش این قالب همچون سپر ** هست از روح مستر ای پسر
The motion of this shield-like body is (derived) from the veiled spirit, O son.
گردش این باد از معنی اوست ** همچو چرخی کان اسیر آب جوست
The motion of this wind is from its reality, like the wheel that is captive to the water of the stream.
جر و مد و دخل و خرج این نفس ** از که باشد جز ز جان پر هوس
The ebb and flow and incoming and outgoing of this breath —from whom does it proceed but from the spirit that is filled with desire?
God said to them, "If ye are enlightened, (nevertheless) look not carelessly (contemptuously) upon the doers of black deeds.
شکر گویید ای سپاه و چاکران ** رسته‌‌اید از شهوت و از چاک ران
Render thanks, O Host (of Heaven) and Servants (of God)! Ye are freed from lust and sexual intercourse.
گر از آن معنی نهم من بر شما ** مر شما را بیش نپذیرد سما
If I impose that kind of nature on you, Heaven will accept you no more.
عصمتی که مر شما را در تن است ** آن ز عکس عصمت و حفظ من است
The preservation (from sin) which ye have in your bodies is from the reflexion of My preservation and care (of you).
آن ز من بینید نز خود هین و هین ** تا نچربد بر شما دیو لعین
Oh, beware! Regard that as (coming) from Me, not from yourselves, lest the accursed Devil prevail against you.”
آن چنان که کاتب وحی رسول ** دید حکمت در خود و نور اصول3355
As (for example) the writer of the Revelation given to the Prophet deemed the Wisdom and the Original Light (to be residing) in himself.
خویش را هم صوت مرغان خدا ** می‌‌شمرد آن بد صفیری چون صدا
He was reckoning himself a fellow-songster of the Birds of God, (whereas) that (which proceeded from him) was (only) a whistle resembling an echo.
لحن مرغان را اگر واصف شوی ** بر مراد مرغ کی واقف شوی
If you become an exponent (imitator) of the song of birds, how will you become acquainted with the (real) meaning of the bird?
گر بیاموزی صفیر بلبلی ** تو چه دانی کاو چه دارد با گلی
If you learn the note of a nightingale, how will you know what (feelings) it has towards a rose?
ور بدانی باشد آن هم از گمان ** چون ز لب جنبان گمانهای کران
Or if you do know, ’twill only be from surmise, like the conjectures formed by deaf people from those who move their lips.
به عیادت رفتن کر بر همسایه‌‌ی رنجور خویش
How the deaf man went to visit his sick neighbour.
آن کری را گفت افزون مایه‌‌ای ** که ترا رنجور شد همسایه‌‌ای3360
One possessed of much wealth said to a deaf man, “A neighbour of thine is fallen ill.”
گفت با خود کر که با گوش گران ** من چه دریابم ز گفت آن جوان
The deaf man said to himself, “Being hard of hearing, what shall I understand of the words spoken by that youth?—
خاصه رنجور و ضعیف آواز شد ** لیک باید رفت آن جا نیست بد
Especially (as) he is ill and his voice is weak; but I must go thither, there's no escape.
چون ببینم کان لبش جنبان شود ** من قیاسی گیرم آن را هم ز خود
When I see his lips moving, I will form a conjecture as to that (movement) from myself.
چون بگویم چونی ای محنت کشم ** او بخواهد گفت نیکم یا خوشم
When I say, ‘How are you, O my suffering (friend)?’ he will reply, ‘I am fine’ or ‘I am pretty well.’
من بگویم شکر چه خوردی ابا ** او بگوید شربتی یا ماشبا3365
I will say, ‘Thanks (to God)! What posset have you had to drink?’ He will reply, ‘Some sherbet’ or ‘a decoction of kidney-beans.’
من بگویم صحه نوشت کیست آن ** از طبیبان پیش تو گوید فلان
(Then) I will say, ‘May you enjoy health! Who is the doctor attending you?’ He will answer, ‘So-and-so.’
من بگویم بس مبارک پاست او ** چون که او آمد شود کارت نکو
‘He is one who brings great luck with him,’ I will remark; ‘since he has come, things will go well for you.
پای او را آزمودستیم ما ** هر کجا شد می‌‌شود حاجت روا
I have experienced (the luck of) his foot: wherever he goes, the desired object is attained.’”
این جوابات قیاسی راست کرد ** پیش آن رنجور شد آن نیک مرد
The good man made ready these conjectural answers, and went to see the invalid.
گفت چونی گفت مردم گفت شکر ** شد از این رنجور پر آزار و نکر3370
“How are you?” he asked. “I am at the point of death,” said he. “Thanks (to God)!” cried the deaf man. At this, the patient became resentful and indignant,
کین چه شکر است او مگر با ما بد است ** کر قیاسی کرد و آن کژ آمده ست
Saying (to himself), “What (cause for) thanksgiving is this? Surely he has always been ill-disposed towards me.”—The deaf man made a conjecture, and (as now appears) it has turned out to be wrong.
بعد از آن گفتش چه خوردی گفت زهر ** گفت نوشت باد افزون گشت قهر
After that, he asked him what he had drunk. “Poison,” said he. “May it do you good!” said the deaf man. His (the invalid's) wrath increased.