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1
1055-1079

  • He delayed awhile in going, then he went before the lion who rends (his prey) with claws. 1055
  • ساعتی تاخیر کرد اندر شدن ** بعد از آن شد پیش شیر پنجه زن‌‌

  • Because he tarried late in going, the lion was tearing up the earth and roaring.
  • ز آن سبب کاندر شدن او ماند دیر ** خاک را می‌‌کند و می‌‌غرید شیر

  • “I said,” cried the lion, “that the promise of those vile ones would be vain—vain and frail and unfulfilled.
  • گفت من گفتم که عهد آن خسان ** خام باشد خام و سست و نارسان‌‌

  • Their palaver has duped me: how long will this Time deceive me, how long?”
  • دمدمه‌‌ی ایشان مرا از خر فگند ** چند بفریبد مرا این دهر چند

  • The prince that hath no strength in his beard is left sorely in the lurch when by reason of his folly he looks neither backwards nor forwards.
  • سخت درماند امیر سست ریش ** چون نه پس بیند نه پیش از احمقیش‌‌

  • The road is smooth, and under it are pitfalls: amidst the names there is a dearth of meaning. 1060
  • راه هموار است و زیرش دامها ** قحط معنی در میان نامها

  • Words and names are like pitfalls: the sweet (flattering) word is the sand for (the sand that sucks up) the water of our life.
  • لفظها و نامها چون دامهاست ** لفظ شیرین ریگ آب عمر ماست‌‌

  • The one sand whence water gushes is seldom to be found: go, seek it.
  • آن یکی ریگی که جوشد آب ازو ** سخت کمیاب است رو آن را بجو

  • He that searches after wisdom becomes a fountain of wisdom; he becomes independent of acquisition and (ways and) means.
  • منبع حکمت شود حکمت طلب ** فارغ آید او ز تحصیل و سبب‌‌

  • The guarding tablet becomes a Guarded Tablet; his understanding becomes enriched by the Spirit.
  • لوح حافظ لوح محفوظی شود ** عقل او از روح محظوظی شود

  • When his understanding has been his teacher at the beginning, after this the understanding becomes his pupil. 1065
  • چون معلم بود عقلش ز ابتدا ** بعد از این شد عقل شاگردی و را

  • The understanding says, like Gabriel, “O Ahmad (Mohammed), if I take one (more) step, it will burn me;
  • عقل چون جبریل گوید احمدا ** گر یکی گامی نهم سوزد مرا

  • Do thou leave me, henceforth advance (alone): this is my limit, O sultan of the soul!”
  • تو مرا بگذار زین پس پیش ران ** حد من این بود ای سلطان جان‌‌

  • Whoever, through heedlessness, remains without thanksgiving and patience (selfcontrol), knows (no resource) but this, that he should follow in the heels of necessity (jabr).
  • هر که ماند از کاهلی بی‌‌شکر و صبر ** او همین داند که گیرد پای جبر

  • Any one who pleads necessity (as an excuse) feigns himself to be ill, with the result that the (feigned) illness brings him to the grave.
  • هر که جبر آورد خود رنجور کرد ** تا همان رنجوری‌‌اش در گور کرد

  • The Prophet said, “Illness (assumed) in jest brings (real) disease, so that he (the jester) dies like a lamp.” 1070
  • گفت پیغمبر که رنجوری به لاغ ** رنج آرد تا بمیرد چون چراغ‌‌

  • What is (the meaning of) jabr? To bind up a broken (limb) or tie a severed vein.
  • جبر چه بود بستن اشکسته را ** یا بپیوستن رگی بگسسته را

  • Inasmuch as you have not broken your foot in this path, whom are you mocking? Why have you bandaged your foot?
  • چون در این ره پای خود نشکسته‌‌ای ** بر که می‌‌خندی چه پا را بسته‌‌ای‌‌

  • But as for him who broke his foot in the path of exertion, Buráq came up to him, and he mounted (and rode).
  • و آن که پایش در ره کوشش شکست ** در رسید او را براق و بر نشست‌‌

  • He was a bearer of the (true) religion, and he became one who is borne; he was an accepter of the (Divine) command, and he became accepted.
  • حامل دین بود او محمول شد ** قابل فرمان بد او مقبول شد

  • Until now, he was receiving commands from the King; henceforth he delivers the (King's) commands to the people. 1075
  • تا کنون فرمان پذیرفتی ز شاه ** بعد از این فرمان رساند بر سپاه‌‌

  • Until now, the stars were influencing him; henceforth he is the ruler of the stars.
  • تا کنون اختر اثر کردی در او ** بعد از این باشد امیر اختر او

  • If (on this account) perplexity arise in thy sight (mind), then thou wilt have doubts concerning The moon was cloven asunder.
  • گر ترا اشکال آید در نظر ** پس تو شک داری در انشق القمر

  • Refresh thy faith, (but) not with talk of the tongue, O thou who hast secretly refreshed thy (evil) desire.
  • تازه کن ایمان نه از گفت زبان ** ای هوا را تازه کرده در نهان‌‌

  • So long as desire is fresh, faith is not fresh, for ’tis this desire that locks (against thee) that gate.
  • تا هوا تازه ست ایمان تازه نیست ** کاین هوا جز قفل آن دروازه نیست‌‌