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885-934

  • ثم یلجینا الی امثالها ** کی ینال العبد مما نالها 885
  • Then He causes us to repair to (makes us utter) good words like those (already uttered), that His servant may obtain (something more) of what he has obtained.

  • هکذا تعرج و تنزل دایما ** ذا فلا زلت علیه قائما
  • Thus do they (our good words) ascend while it (the Divine mercy) descends continually: mayst thou never cease to keep up that (ascent and descent)!

  • پارسی گوییم یعنی این کشش ** ز آن طرف آید که آمد آن چشش‌‌
  • Let us speak Persian: the meaning is that this attraction (by which God draws the soul towards Himself) comes from the same quarter whence came that savour (spiritual delight experienced in and after prayer).

  • چشم هر قومی به سویی مانده است ** کان طرف یک روز ذوقی رانده است‌‌
  • The eyes of every set of people remain (turned) in the direction where one day they satisfied a (longing for) delight.

  • ذوق جنس از جنس خود باشد یقین ** ذوق جزو از کل خود باشد ببین‌‌
  • The delight of (every) kind is certainly in its own kind (congener): the delight of the part, observe, is in its whole;

  • یا مگر آن قابل جنسی بود ** چون بدو پیوست جنس او شود 890
  • Or else, that (part) is surely capable of (attachment to) a (different) kind and, when it has attached itself thereto, becomes homogeneous with it,

  • همچو آب و نان که جنس ما نبود ** گشت جنس ما و اندر ما فزود
  • As (for instance) water and bread, which were not our congeners, became homogeneous with us and increased within us (added to our bulk and strength).

  • نقش جنسیت ندارد آب و نان ** ز اعتبار آخر آن را جنس دان‌‌
  • Water and bread have not the appearance of being our congeners, (but) from consideration of the end (final result) deem them to be homogeneous (with us).

  • ور ز غیر جنس باشد ذوق ما ** آن مگر مانند باشد جنس را
  • And if our delight is (derived) from something not homogeneous, that (thing) will surely resemble the congener.

  • آن که مانند است باشد عاریت ** عاریت باقی نماند عاقبت‌‌
  • That which (only) bears a resemblance is a loan: a loan is impermanent in the end.

  • مرغ را گر ذوق آید از صفیر ** چون که جنس خود نیابد شد نفیر 895
  • Although the bird is delighted by (the fowler's) whistle, it takes fright when it (sees him and) does not find its own congener.

  • تشنه را گر ذوق آید از سراب ** چون رسد در وی گریزد جوید آب‌‌
  • Although the thirsty man is delighted by the mirage, he runs away when he comes up to it, and seeks for water.

  • مفلسان هم خوش شوند از زر قلب ** لیک آن رسوا شود در دار ضرب‌‌
  • Moreover, the insolent are pleased with base gold, yet that (gold) is put to shame in the mint.

  • تا زر اندودیت از ره نفگند ** تا خیال کژ ترا چه نفگند
  • (Take heed) lest gildedness (imposture) cast you out of the (right) way, lest false imagination cast you into the well.

  • از کلیله باز جو آن قصه را ** و اندر آن قصه طلب کن حصه را
  • Seek the story (illustrating this) from (the book of) Kalíla (and Dimna), and search out the moral (contained) in the story.

  • بیان توکل و ترک جهد گفتن نخجیران به شیر
  • Setting forth how the beasts of chase told the lion to trust in God and cease from exerting himself.

  • طایفه‌‌ی نخجیر در وادی خوش ** بودشان از شیر دایم کش مکش‌‌ 900
  • A number of beasts of chase in a pleasant valley were continually harassed by a lion.

  • بس که آن شیر از کمین درمی‌‌ربود ** آن چرا بر جمله ناخوش گشته بود
  • Inasmuch as the lion was (springing) from ambush and carrying them away, that pasturage had become unpleasant to them all.

  • حیله کردند آمدند ایشان بشیر ** کز وظیفه ما ترا داریم سیر
  • They made a plot: they came to the lion, saying, “We will keep thee full-fed by means of a (fixed) allowance.

  • بعد از این اندر پی صیدی میا ** تا نگردد تلخ بر ما این گیا
  • Henceforth do not come in quest of any prey in order that this grass may not become bitter to us.”

  • جواب گفتن شیر نخجیران را و فایده‌‌ی جهد گفتن‌‌
  • How the lion answered the beasts and explained the advantage of exertion.

  • گفت آری گر وفا بینم نه مکر ** مکرها بس دیده‌‌ام از زید و بکر
  • “Yes,” said he, “if I see (find) good faith (on your part), not fraud, for often have I seen (suffered) frauds from Zayd and Bakr.

  • من هلاک فعل و مکر مردمم ** من گزیده‌‌ی زخم مار و کژدمم‌‌ 905
  • I am done to death by the cunning and fraud of men, I am bitten by the sting of (human) snake and scorpion;

  • مردم نفس از درونم در کمین ** از همه مردم بتر در مکر و کین‌‌
  • (But) worse than all men in fraud and spite is the man of the flesh (nafs) lying in wait within me.

  • گوش من لا یلدغ المؤمن شنید ** قول پیغمبر به جان و دل گزید
  • My ear heard ‘The believer is not bitten (twice),’ and adopted (this) saying of the Prophet with heart and soul.”

  • ترجیح نهادن نخجیران توکل را بر جهد و اکتساب‌‌
  • How the beasts asserted the superiority of trust in God to exertion and acquisition.

  • جمله گفتند ای حکیم با خبر ** الحذر دع لیس یغنی عن قدر
  • They all said: “O knowing sage, let precaution alone: it is of no avail against the Divine decree.

  • در حذر شوریدن شور و شر است ** رو توکل کن توکل بهتر است‌‌
  • In precaution is the embroilment of broil and woe: go, put thy trust in God: trust in God is better.

  • با قضا پنجه مزن ای تند و تیز ** تا نگیرد هم قضا با تو ستیز 910
  • Do not grapple with Destiny, O fierce and furious one, lest Destiny also pick a quarrel with thee.

  • مرده باید بود پیش حکم حق ** تا نیاید زخم از رب الفلق‌‌
  • One must be dead in presence of the decree of God, so that no blow may come from the Lord of the daybreak.”

  • ترجیح نهادن شیر جهد و اکتساب را بر توکل و تسلیم‌‌
  • How the lion upheld the superiority of exertion and acquisition to trust in God and resignation.

  • گفت آری گر توکل رهبر است ** این سبب هم سنت پیغمبر است‌‌
  • “Yes,” he said; “(but) if trust in God is the (true) guide, (yet use of) the means too is the Prophet's rule (Sunna).

  • گفت پیغمبر به آواز بلند ** با توکل زانوی اشتر ببند
  • The Prophet said with a loud voice, ‘While trusting in God bind the knee of thy camel.’

  • رمز الکاسب حبیب الله شنو ** از توکل در سبب کاهل مشو
  • Hearken to the signification of ‘The earner (worker) is beloved of God’: through trusting in God do not become neglectful as to the (ways and) means.”

  • ترجیح نهادن نخجیران توکل را بر اجتهاد
  • How the beasts preferred trust in God to exertion.

  • قوم گفتندش که کسب از ضعف خلق ** لقمه‌‌ی تزویر دان بر قدر حلق‌‌ 915
  • The party (of beasts) answered him, saying, “Regard acquisition (work), arising from the infirmity of (God's) creatures, as a mouthful of deceit proportionate to the size of the gullet.

  • نیست کسبی از توکل خوبتر ** چیست از تسلیم خود محبوبتر
  • There is no work better than trust in God: what, indeed, is dearer (to God) than resignation?

  • بس گریزند از بلا سوی بلا ** بس جهند از مار سوی اژدها
  • Often do they flee from affliction (only) to (fall into) affliction; often do they recoil from the snake (only) to (meet with) the dragon.

  • حیله کرد انسان و حیله‌‌ش دام بود ** آن که جان پنداشت خون آشام بود
  • Man devised (something), and his device was a snare (wherein he was trapped): that which he thought to be life was (actually) the drainer of his blood (his destroyer).

  • در ببست و دشمن اندر خانه بود ** حیله‌‌ی فرعون زین افسانه بود
  • He locked the door while the foe was in the house: the plot of Pharaoh was a story of this sort.

  • صد هزاران طفل کشت آن کینه کش ** و آن که او می‌‌جست اندر خانه‌‌اش‌‌ 920
  • That vengeful man slew hundreds of thousands of babes, while the one he was searching after was in his (Pharaoh's) house.

  • دیده‌‌ی ما چون بسی علت در اوست ** رو فنا کن دید خود در دید دوست‌‌
  • Since in our eyesight (foresight) there is much defect, go, let your own sight pass away (faná) in the sight of the Friend (God).

  • دید ما را دید او نعم العوض ** یابی اندر دید او کل غرض‌‌
  • His sight for ours—what a goodly recompense! In His sight you will find the whole object of your desire.

  • طفل تا گیرا و تا پویا نبود ** مرکبش جز گردن بابا نبود
  • So long as the child could neither grasp (exert strength) nor run, he had nothing to ride on but his father's neck;

  • چون فضولی گشت و دست و پا نمود ** در عنا افتاد و در کور و کبود
  • When he became a busybody and plied hand and foot (exerted himself), he fell into trouble and wretchedness.

  • جانهای خلق پیش از دست و پا ** می‌‌پریدند از وفا اندر صفا 925
  • The spirits of created beings, before (the creation of) hand and foot, by reason of their faithfulness were flying in (the realm of) purity;

  • چون به امر اهبطوا بندی شدند ** حبس خشم و حرص و خرسندی شدند
  • When they were constrained by the (Divine) command, Get ye down, they became engaoled in anger and covetousness and contentment.

  • ما عیال حضرتیم و شیر خواه ** گفت الخلق عیال للإله‌‌
  • We are the family of the Lord and craving after milk (like infants): he (the Prophet) said, ‘The people are God's family.’

  • آن که او از آسمان باران دهد ** هم تواند کاو ز رحمت نان دهد
  • He who gives rain from heaven is also able, from His mercy, to give us bread.”

  • باز ترجیح‌‌نهادن شیر جهد را بر توکل‌‌
  • How the lion pronounced exertion to be superior to trust in God.

  • گفت شیر آری ولی رب العباد ** نردبانی پیش پای ما نهاد
  • “Yes,” said the lion; “but the Lord of His servants set a ladder before our feet.

  • پایه پایه رفت باید سوی بام ** هست جبری بودن اینجا طمع خام‌‌ 930
  • Step by step must we climb towards the roof: to be a necessitarian here is (to indulge in) foolish hopes.

  • پای داری چون کنی خود را تو لنگ ** دست داری چون کنی پنهان تو چنگ‌‌
  • You have feet: why do you make yourself out to be lame? you have hands: why do you conceal the fingers (whereby you grasp)?

  • خواجه چون بیلی به دست بنده داد ** بی‌‌زبان معلوم شد او را مراد
  • When the master put a spade in the slave's hand, his object was made known to him (the slave) without (a word falling from his) tongue.

  • دست همچون بیل اشارتهای اوست ** آخر اندیشی عبارتهای اوست‌‌
  • Hand and spade alike are His (God's) implicit signs; (our powers of) thinking upon the end are His explicit declarations.

  • چون اشارتهاش را بر جان نهی ** در وفای آن اشارت جان دهی‌‌
  • When you take His signs to heart, you will devote your life to fulfilling that indication (of His will).