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1
891-915

  • 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

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

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

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

  • “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 آری گر توکل رهبر است ** این سبب هم سنت پیغمبر است‌‌

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

  • 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.”
  • رمز الکاسب حبیب الله شنو ** از توکل در سبب کاهل مشو

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

  • 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. 915
  • قوم گفتندش که کسب از ضعف خلق ** لقمه‌‌ی تزویر دان بر قدر حلق‌‌