Having seen the lion miserably slain in the well, he was skipping joyously all the way to the meadow,1340
شیر را چون دید در چه کشته زار ** چرخ می‌‌زد شادمان تا مرغزار
Clapping his hands because he had escaped from the hand of Death; fresh and dancing in the air, like bough and leaf.
دست می‌‌زد چون رهید از دست مرگ ** سبز و رقصان در هوا چون شاخ و برگ
Bough and leaf were set free from the prison of earth, lifted their heads, and became comrades of the wind;
شاخ و برگ از حبس خاک آزاد شد ** سر بر آورد و حریف باد شد
The leaves, when they had burst (forth from) the bough, made haste to reach the top of the tree;
برگها چون شاخ را بشکافتند ** تا به بالای درخت اشتافتند
With the tongue of (seed that put forth) its sprouts each fruit and tree severally is singing thanks to God,
با زبان شطاه شکر خدا ** می‌‌سراید هر بر و برگی جدا
Saying, “The Bounteous Giver nourished our root until the tree grew big and stood upright.”1345
که بپرورد اصل ما را ذو العطا ** تا درخت استغلظ آمد و استوی
(Even so) the spirits bound in clay, when they escape glad at heart from their (prisons of) clay,
جانهای بسته اندر آب و گل ** چون رهند از آب و گلها شاد دل
Begin to dance in the air of Divine Love and become flawless like the full moon's orb,
در هوای عشق حق رقصان شوند ** همچو قرص بدر بی‌‌نقصان شوند
Their bodies dancing, and their souls—nay, do not ask (how their souls fare); and of that which surrounds the soul—nay, do not ask of those things!
جسمشان در رقص و جانها خود مپرس ** و آن که گرد جان از آنها خود مپرس
The hare lodged the lion in prison. Shame on a lion who was discomfited by a hare!
شیر را خرگوش در زندان نشاند ** ننگ شیری کاو ز خرگوشی بماند
He is in such a disgrace, and still—this is a wonder—he would fain be addressed by the title of Fakhr-i Dín.1350
در چنان ننگی و آن گه این عجب ** فخر دین خواهد که گویندش لقب
O thou lion that liest alone at the bottom of this well, thy fleshly soul, like the hare, has shed and drunk thy blood;
ای تو شیری در تک این چاه فرد ** نفس چون خرگوش خونت ریخت و خورد
Thy hare-soul is feeding in the desert, (whilst) thou art (lying) at the bottom of this well of “How?” and “Why?”
نفس خرگوشت به صحرا در چرا ** تو به قعر این چه چون و چرا
That lion-catcher (the hare) ran towards the beasts, crying, “Rejoice, O my people, since the announcer of joy is come.
سوی نخجیران دوید آن شیر گیر ** کابشروا یا قوم إذ جاء البشیر
Glad news! Glad news, O company of merry-makers! That hell-hound has gone back to Hell.
مژده مژده ای گروه عیش‌‌ساز ** کان سگ دوزخ به دوزخ رفت باز
Glad news! Glad news! The enemy of your lives—his teeth have been torn out by the vengeance of his Creator.1355
مژده مژده کان عدوی جانها ** کند قهر خالقش دندانها
He who smote many heads with his claws—him too the broom of Death has swept away like rubbish.”
آن که از پنجه بسی سرها بکوفت ** همچو خس جاروب مرگش هم بروفت
How the beasts gathered round the hare and spoke in praise of him.
جمع شدن نخجیران گرد خرگوش و ثنا گفتن او را
Then all the wild beasts assembled, joyous and laughing gleefully in rapture and excitement.
جمع گشتند آن زمان جمله وحوش ** شاد و خندان از طرب در ذوق و جوش
They formed a ring, he (the hare) in the midst like a candle: they bowed (in homage) and said to him, "Hark!"
حلقه کردند او چو شمعی در میان ** سجده آوردند و گفتندش که هان
“Art thou a heavenly angel or a peri? No, thou art the Azrael of fierce lions.
تو فرشته‌‌ی آسمانی یا پری ** نی تو عزراییل شیران نری
Whatever thou art, our souls are offered in sacrifice to thee. Thou hast prevailed. Health to thy hand and arm!1360
هر چه هستی جان ما قربان تست ** دست بردی دست و بازویت درست
God turned this water into thy stream. Blessing on thy hand and arm!
راند حق این آب را در جوی تو ** آفرین بر دست و بر بازوی تو
Explain how thou didst meditate with guile, and how thou didst guilefully wipe out that ruffian.
باز گو تا چون سگالیدی به مکر ** آن عوان را چون بمالیدی به مکر
Explain, in order that the tale may be the means of curing (our malady); explain, that it may be a salve for our souls.
باز گو تا قصه درمانها شود ** باز گو تا مرهم جانها شود
Explain! for in consequence of the iniquity of that tyrant our souls have myriads of wounds.”
باز گو کز ظلم آن استم نما ** صد هزاران زخم دارد جان ما
“O Sirs,” said he, “it was (by) God's aid; else, who in the world is a hare (who am I, that I should have been able to do this)?1365
گفت تایید خدا بود ای مهان ** ور نه خرگوشی که باشد در جهان
He (God) bestowed power on me and gave light to my heart: the light in my heart gave strength to hand and foot.”
قوتم بخشید و دل را نور داد ** نور دل مر دست و پا را زور داد
From God come preferments (to high position), from God also come changes (which bring one to low estate).
از بر حق می‌‌رسد تفضیلها ** باز هم از حق رسد تبدیلها
God in (due) course and turn is ever displaying this (Divine) aid to doubters and seers (alike).
حق به دور و نوبت این تایید را ** می‌‌نماید اهل ظن و دید را
How the hare admonished the beasts, saying, “Do not rejoice in this!”
پند دادن خرگوش نخجیران را که بدین شاد مشوید
Take heed! Do not exult in a kingdom bestowed in turns (passing from one to another), O thou who art the bondsman of Vicissitude, do not act as though thou wert free!
هین به ملک نوبتی شادی مکن ** ای تو بسته‌‌ی نوبت آزادی مکن
(But) those for whom is prepared a kingdom beyond Vicissitude, for them the drums (of sovereignty) are beaten beyond the Seven Planets.1370
آن که ملکش برتر از نوبت تنند ** برتر از هفت انجمش نوبت زنند
Beyond Vicissitude are the kings everlasting: their spirits are circling with the Cupbearer perpetually.
برتر از نوبت ملوک باقی‌‌اند ** دور دایم روحها با ساقی‌‌اند
If thou wilt renounce this drinking (of worldly pleasures) for a day or two (for thy brief lifetime), thou wilt dip thy mouth in the drink of Paradise.
ترک این شرب ار بگویی یک دو روز ** در کنی اندر شراب خلد پوز
Commentary on (the Tradition) “We have returned from the lesser Jihád to the greater Jihád.”
تفسیر رجعنا من الجهاد الاصغر الی الجهاد الاکبر
O kings, we have slain the outward enemy, (but) there remains within (us) a worse enemy than he.
ای شهان کشتیم ما خصم برون ** ماند خصمی زو بتر در اندرون
To slay this (enemy) is not the work of reason and intelligence: the inward lion is not subdued by the hare.
کشتن این کار عقل و هوش نیست ** شیر باطن سخره‌‌ی خرگوش نیست
This carnal self (nafs) is Hell, and Hell is a dragon (the fire of) which is not diminished by oceans (of water).1375
دوزخ است این نفس و دوزخ اژدهاست ** کاو به دریاها نگردد کم و کاست
It would drink up the Seven Seas, and still the blazing of that consumer of all creatures would not become less.
هفت دریا را در آشامد هنوز ** کم نگردد سوزش آن خلق سوز
Stones and stony-hearted infidels enter it, miserable and shamefaced,
سنگها و کافران سنگ دل ** اندر آیند اندر او زار و خجل
(But) still it is not appeased by all this food, until there comes to it from God this call—
هم نگردد ساکن از چندین غذا ** تا ز حق آید مر او را این ندا
“Art thou filled, art thou filled?” It says, “Not yet; lo, here is the fire, here is the glow, here is the burning!”
سیر گشتی سیر گوید نی هنوز ** اینت آتش اینت تابش اینت سوز
It made a mouthful of and swallowed a whole world, its belly crying aloud, “Is there any more?”1380
عالمی را لقمه کرد و در کشید ** معده‌‌اش نعره زنان هل من مزید
God, from (the realm) where place is not, sets His foot on it: then it subsides at (the command) Be, and it was.
حق قدم بر وی نهد از لا مکان ** آن گه او ساکن شود از کن فکان
Inasmuch as this self of ours is a part of Hell, and the parts always have the nature of the whole,
چون که جزو دوزخ است این نفس ما ** طبع کل دارد همیشه جزوها
To God (alone) belongs this foot (power) to kill it: who, indeed, but God should draw its bow (vanquish it)?
این قدم حق را بود کاو را کشد ** غیر حق خود کی کمان او کشد
Only the straight arrow is put on the bow, (but) this bow (of the self) has (its) arrows bent back and crooked.
در کمان ننهند الا تیر راست ** این کمان را باژگون کژ تیرهاست
Be straight, like an arrow, and escape from the bow, for without doubt every straight (arrow) will fly from the bow (to its mark).1385
راست شو چون تیر و واره از کمان ** کز کمان هر راست بجهد بی‌‌گمان
When I turned back from the outer warfare, I set my face towards the inner warfare.
چون که واگشتم ز پیکار برون ** روی آوردم به پیکار درون
We have returned from the lesser Jihád, we are engaged along with the Prophet in the greater Jihád.
قد رجعنا من جهاد الاصغریم ** با نبی اندر جهاد اکبریم
I pray God to grant me strength and aid and (the right of) boasting, that I may root up with a needle this mountain of Qáf.
قوت از حق خواهم و توفیق و لاف ** تا به سوزن بر کنم این کوه قاف
Deem of small account the lion (champion) who breaks the ranks (of the enemy): the (true) lion is he that breaks (conquers) himself.
سهل شیری دان که صفها بشکند ** شیر آن است آن که خود را بشکند
How the ambassador of Rúm came to the Commander of the Faithful, ‘Umar, may God be well-pleased with him, and witnessed the gifts of grace with which ‘Umar, may God be well-pleased with him, was endowed.