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2
3445-3469

  • “The water,” he said, “is (only) up to the knee. O blind mouse, wherefore didst thou become dismayed and lose thy wits?” 3445
  • گفت تا زانوست آب ای کور موش ** از چه حیران گشتی و رفتی ز هوش‏

  • He (the mouse) replied, “It is (as) an ant to you, but to me it is a dragon, for there are differences between one knee and another.
  • گفت مور تست و ما را اژدهاست ** که ز زانو تا به زانو فرق‏هاست‏

  • If it is (only) up to your knee, O excellent one, it is a hundred ells higher than the crown of my head.”
  • گر ترا تا زانو است ای پر هنر ** مر مرا صد گز گذشت از فرق سر

  • He (the camel) said, “Another time, do not behave (so) boldly, lest thy body and soul be consumed by these sparks.
  • گفت گستاخی مکن بار دگر ** تا نسوزد جسم و جانت زین شرر

  • Contend with mice like thyself: a mouse has nothing to say to a camel.”
  • تو مری با مثل خود موشان بکن ** با شتر مر موش را نبود سخن‏

  • He (the mouse) said, “I repent. For God's sake, get me across this deadly water!” 3450
  • گفت توبه کردم از بهر خدا ** بگذران زین آب مهلک مر مرا

  • The camel took pity. “Hark,” said he, “jump up and sit on my hump.
  • رحم آمد مر شتر را گفت هین ** برجه و بر کودبان من نشین‏

  • This passage has been vouchsafed to me: I would take across hundreds of thousands like thee.”
  • این گذشتن شد مسلم مر مرا ** بگذرانم صد هزاران چون ترا

  • Since you are not a prophet, go on the road (after the prophets), that one day you may come from the pit (of fleshliness) to (spiritual) place and power.
  • چون پیمبر نیستی پس رو به راه ** تا رسی از چاه روزی سوی جاه‏

  • Be a vassal since you are not a lord: do not steer (the boat) yourself, since you are not the boatman.
  • تو رعیت باش چون سلطان نه‏ای ** خود مران چون مرد کشتیبان نه‏ای‏

  • Since you are not (spiritually) perfect, do not take a shop (by yourself) alone. Be pliant to the hand, in order that you may become leavened (like dough). 3455
  • چون نه‏ای کامل دکان تنها مگیر ** دست‏خوش می‏باش تا گردی خمیر

  • Give ear to (the Divine command), “Keep silence,” be mute; since you have not become the tongue (mouthpiece) of God, be an ear.
  • أنصتوا را گوش کن خاموش باش ** چون زبان حق نگشتی گوش باش‏

  • And if you speak, speak in the form of a request for explanation: speak to the (spiritual) emperors as a lowly beggar.
  • ور بگویی شکل استفسار گو ** با شهنشاهان تو مسکین‏وار گو

  • The beginning of pride and hatred is in (worldly) lust, and the rootedness of your lust is from habit.
  • ابتدای کبر و کین از شهوت است ** راسخی شهوتت از عادت است‏

  • When an evil disposition becomes confirmed by habit, you are enraged with any one who restrains you.
  • چون ز عادت گشت محکم خوی بد ** خشم آید بر کسی کت واکشد

  • After you have become an eater of clay, any one who restrains you from (eating) clay is your enemy. 3460
  • چون که تو گل خوار گشتی هر که او ** واکشد از گل ترا باشد عدو

  • Since idolaters are devoted to the idol, they are foes to them that prevent their access (to it).
  • بت پرستان چون که خو با بت کنند ** مانعان راه بت را دشمنند

  • Since Iblís had become accustomed to being leader, he in his folly regarded Adam with contempt.
  • چون که کرد ابلیس خو با سروری ** دید آدم را حقیر او از خری‏

  • Saying, “Is there another leader superior to me, so that he should be worshipped by one like me?”
  • که به از من سروری دیگر بود ** تا که او مسجود چون من کس شود

  • Leadership is poison, except to the spirit that from the beginning hath (in himself) abundance of the antidote.
  • سروری زهر است جز آن روح را ** کاو بود تریاق لانی ز ابتدا

  • If the mountain is full of snakes, have no fear, for it is a mine of antidote within. 3465
  • کوه اگر پر مار شد باکی مدار ** کاو بود در اندرون تریاق‏زار

  • When leadership has become a bosom-friend to your brain, any one who breaks (thwarts) you becomes (as) an ancient adversary.
  • سروری چون شد دماغت را ندیم ** هر که بشکستت شود خصم قدیم‏

  • When any one contradicts your disposition (habit of mind), many feelings of hatred against him arise in you.
  • چون خلاف خوی تو گوید کسی ** کینه‏ها خیزد ترا با او بسی‏

  • “He is tearing me (you say) from my (engrained) disposition, he is making himself like a captain over me.”
  • که مرا از خوی من بر می‏کند ** خویش را بر من چو سرور می‏کند

  • Unless the evil disposition has become headstrong in him, how should the fire (of passion) blaze up in him through being opposed?
  • چون نباشد خوی بد سرکش در او ** کی فروزد آن خلاف آتش در او