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1
885-909

  • 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. 885
  • ثم یلجینا الی امثالها ** کی ینال العبد مما نالها

  • 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)!
  • هکذا تعرج و تنزل دایما ** ذا فلا زلت علیه قائما

  • 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).
  • پارسی گوییم یعنی این کشش ** ز آن طرف آید که آمد آن چشش‌‌

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

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

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

  • 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).
  • همچو آب و نان که جنس ما نبود ** گشت جنس ما و اندر ما فزود

  • 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).
  • نقش جنسیت ندارد آب و نان ** ز اعتبار آخر آن را جنس دان‌‌

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

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

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

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

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

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

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

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

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

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

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

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

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

  • “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.
  • گفت آری گر وفا بینم نه مکر ** مکرها بس دیده‌‌ام از زید و بکر

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

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

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

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

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

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