Had ye such a vile opinion of me, O ye who are a scandal to the world?
این چنین ظن خسیسانه به من ** مر شما را بود ننگان زمن
If I should not behead them that think ill of God, it would be the essence of wrong.
ظانین بالله ظن السوء را ** گر نبرم سر بود عین خطا
I will deliver the Sphere (of Time) from your disgrace, so that this tale shall remain in the world (as a warning).”
وارهانم چرخ را از ننگتان ** تا بماند بر جهان این داستان
While thus meditating, the lion continued to smile visibly: do not trust the smiles of the lion!
شیر با این فکر میزد خنده فاش ** بر تبسمهای شیر ایمن مباش
Worldly wealth is (like) the smiles of God: it has made us drunken and vainglorious and threadbare (deprived of the means of salvation).3040
مال دنیا شد تبسمهای حق ** کرد ما را مست و مغرور و خلق
Poverty and distress are better for thee, O lord, for (then) that smile will remove its lure.
فقر و رنجوری به استت ای سند ** کان تبسم دام خود را بر کند
How the lion made trial of the wolf and said, “Come forward, O wolf, and divide the prey amongst us.”
امتحان کردن شیر گرگ را و گفتن که پیش آی ای گرگ بخش کن صیدها را میان ما
The lion said, “O wolf, divide this (prey): O old wolf, make justice new (give it new life by thy example).
گفت شیر ای گرگ این را بخش کن ** معدلت را نو کن ای گرگ کهن
Be my deputy in the office of distributor, that it may be seen of what substance thou art.”
نایب من باش در قسمتگری ** تا پدید آید که تو چه گوهری
“O King,” said he, “the wild ox is thy share: he is big, and thou art big and strong and active.
گفت ای شه گاو وحشی بخش تست ** آن بزرگ و تو بزرگ و زفت و چست
The goat is mine, for the goat is middle and intermediate; do thou, O fox, receive the hare, and no mistake!”3045
بز مرا که بز میانه ست و وسط ** روبها خرگوش بستان بیغلط
The lion said, “O wolf, how hast thou spoken? Say! When I am here, dost thou speak of ‘I’ and ‘thou’?
شیر گفت ای گرگ چون گفتی بگو ** چون که من باشم تو گویی ما و تو
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!”
گرگ خود چه سگ بود کاو خویش دید ** پیش چون من شیر بیمثل و ندید
(Then) he said, “Come forward, O thou self-esteeming ass!” He approached him, the lion seized him with his claws and rent him.
گفت پیش آ ای خری کاو خود بدید ** پیشش آمد پنجه زد او را درید
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.
چون ندیدش مغز و تدبیر رشید ** در سیاست پوستش از سر کشید
He said, “Since the sight of me did not transport thee out of thyself, a spirit like this (thine) must needs die miserably.3050
گفت چون دید منت از خود نبرد ** این چنین جان را بباید زار مرد
Since thou wert not passing away (from thyself) in my presence, ’twas an act of grace to smite thy neck (behead thee).”
چون نبودی فانی اندر پیش من ** فضل آمد مر ترا گردن زدن
Everything is perishing except His face: unless thou art in His face (essence), do not seek to exist.
کل شیء هالک جز وجه او ** چون نهای در وجه او هستی مجو
When any one has passed away (from himself) in my face (essence), (the words) everything is perishing are not applicable (to him),
هر که اندر وجه ما باشد فنا ** کل شيء هالک نبود جزا
Because he is in except, he has transcended not (nonentity): whosoever is in except has not passed away (perished).
ز آن که در الاست او از لا گذشت ** هر که در الاست او فانی نگشت
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).3055
هر که بر در او من و ما میزند ** رد باب است او و بر لا میتند
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!”
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
A certain man came and knocked at a friend's door: his friend asked him, “Who art thou, O trusty one?”
آن یکی آمد در یاری بزد ** گفت یارش کیستی ای معتمد
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.”
گفت من، گفتش برو هنگام نیست ** بر چنین خوانی مقام خام نیست
Save the fire of absence and separation, who (what) will cook the raw one? Who (what) will deliver him from hypocrisy?
خام را جز آتش هجر و فراق ** کی پزد کی وا رهاند از نفاق
The wretched man went away, and for a year in travel (and) in separation from his friend he was burned with sparks of fire.
رفت آن مسکین و سالی در سفر ** در فراق دوست سوزید از شرر
That burned one was cooked: then he returned and again paced to and fro beside the house of his comrade.3060
پخته گشت آن سوخته پس باز گشت ** باز گرد خانهی همباز گشت