As (for example) the hare who struck against the lion: how was his spirit analogous to his stature?
همچو آن خرگوش کاو بر شیر زد ** روح او کی بود اندر خورد قد
The lion from fury and rage was saying, “By means of my ear the enemy has bound up my eye.
شیر میگفت از سر تیزی و خشم ** کز ره گوشم عدو بر بست چشم
The tricks of the necessitarians have bound me (in captivity); their wooden sword has wounded my body.
مکرهای جبریانم بسته کرد ** تیغ چوبینشان تنم را خسته کرد
After this I will not hearken to their palaver: all that is (only meant to deceive, like) the cry of demons and ghouls.
زین سپس من نشنوم آن دمدمه ** بانگ دیوان است و غولان آن همه
O my heart, tear them to pieces, do not lag; rend their skins, for they have naught but skin.”1095
بردران ای دل تو ایشان را مهایست ** پوستشان بر کن کشان جز پوست نیست
What is skin? Specious words, like ripples on water which have no continuance.
پوست چه بود گفتهای رنگ رنگ ** چون زره بر آب کش نبود درنگ
Know that these words are as the skin (rind), and the meaning is (as) the kernel; these words are as the form, and the meaning is like the spirit.
این سخن چون پوست و معنی مغز دان ** این سخن چون نقش و معنی همچو جان
The skin hides the defect of the bad kernel; it (also) hides jealously the secrets of the good kernel.
پوست باشد مغز بد را عیب پوش ** مغز نیکو را ز غیرت غیب پوش
When the pen is of wind and the scroll of water, whatever you write perishes speedily;
چون قلم از باد بد دفتر ز آب ** هر چه بنویسی فنا گردد شتاب
It is written on water: if you seek constancy from it, you will return biting your hands (in disappointment).1100
نقش آب است ار وفا جویی از آن ** باز گردی دستهای خود گزان
The wind in men is vanity and desire; when you have abandoned vanity, (then) is (the time for) the message from Him (God).
باد در مردم هوا و آرزوست ** چون هوا بگذاشتی پیغام هوست
Sweet are the messages of the Maker, for it (that message) from head to foot (from first to last) is enduring.
خوش بود پیغامهای کردگار ** کاو ز سر تا پای باشد پایدار
The khutbas for kings change (and pass), and their empire; (all will pass) except the empire and khutbas (insignia) of the prophets,
خطبهی شاهان بگردد و آن کیا ** جز کیا و خطبههای انبیا
Because the pomp of kings is from (earthly) vanity, (while) the glorious privilege of the prophets is from (Divine) Majesty.
ز آن که بوش پادشاهان از هواست ** بار نامهی انبیا از کبریاست
The names of kings are removed from the dirhems, (but) the name of Ahmad (Mohammed) is stamped on them for ever.1105
از درمها نام شاهان بر کنند ** نام احمد تا ابد بر میزنند
The name of Ahmad is the name of all the prophets: when the hundred comes (is counted), ninety is with us as well.
نام احمد نام جمله انبیاست ** چون که صد آمد نود هم پیش ماست
Further setting forth the stratagem of the hare.
هم در بیان مکر خرگوش
The hare made much delay in going; he rehearsed to himself the tricks (which he was about to play).
در شدن خرگوش بس تاخیر کرد ** مکر را با خویشتن تقریر کرد
After long delay he came on (took) the road, that he might say one or two secrets into the ear of the lion.
در ره آمد بعد تاخیر دراز ** تا به گوش شیر گوید یک دو راز
Think what words are in the core (inmost consciousness) of Reason.
تا چه عالمهاست در سودای عقل ** تا چه با پهناست این دریای عقل
In this sweet ocean our forms are moving fast, like cups on the surface of water:1110
صورت ما اندر این بحر عذاب ** میدود چون کاسهها بر روی آب
Until they become full, (they float) like bowls on the top of the sea, (but) when the bowl is filled it sinks therein.
تا نشد پر بر سر دریا چو طشت ** چون که پر شد طشت در وی غرق گشت
Reason is hidden, and (only) a world (of phenomena) is visible: our forms are the waves or a spray of it (of that hidden ocean).
عقل پنهان است و ظاهر عالمی ** صورت ما موج یا از وی نمی
Whatsoever (thing) the form makes (uses as) a means of approach to It (to Reason), by that (same) means the ocean (of Reason) casts it (the form) far away.
هر چه صورت می وسیلت سازدش ** ز آن وسیلت بحر دور اندازدش
So long as the heart does not see the Giver of (its) conscience, so long as the arrow does not see the far-shooting Archer,
تا نبیند دل دهندهی راز را ** تا نبیند تیر دور انداز را
He (who is thus blind) thinks his horse is lost, though (all the while) he is obstinately speeding his horse on the road.1115
اسب خود را یاوه داند وز ستیز ** میدواند اسب خود در راه تیز