Although the fierce lion was ashamed of them (the wolf and fox), yet he did them honour and gave them his company on the way.
گر چه ز یشان شیر نر را ننگ بود ** لیک کرد اکرام و همراهی نمود
To a king like this the (escort of) soldiers are an annoyance, but he accompanied them: a united party is a mercy (from God).
این چنین شه را ز لشکر زحمت است ** لیک همره شد جماعت رحمت است
A moon like this is disgraced by the stars: it is amongst the stars for generosity's sake.
این چنین مه را ز اختر ننگهاست ** او میان اختران بهر سخاست
The (Divine) command, Consult them, came to the Prophet, though no counsel is to be compared with his own.
امر شاورهم پیمبر را رسید ** گر چه رایی نیست رایش را ندید
In the scales barley has become the companion of gold, (but that is) not because barley has become a substance like gold.3020
در ترازو جو رفیق زر شده ست ** نی از آن که جو چو زر گوهر شده ست
The spirit has now become the body's fellow-traveller: the dog has become for a time the guardian of the palace-gate.
روح قالب را کنون همره شده ست ** مدتی سگ حارس درگه شده ست
When this party (the wolf and fox) went to the mountains at the stirrup (side) of the lion majestic and grand,
چون که رفتند این جماعت سوی کوه ** در رکاب شیر با فر و شکوه
They found a mountain-ox and goat and fat hare, and their business went forward (prosperously).
گاو کوهی و بز و خرگوش زفت ** یافتند و کار ایشان پیش رفت
Whoever is on the heels of him that is a lion in combat, roast-meat does not fail him by day or by night.
هر که باشد در پی شیر حراب ** کم نیاید روز و شب او را کباب
When they brought them (the animals which they had caught) from the mountains to the jungle, killed and wounded and dragging along in (streams of) blood,3025
چون ز که در بیشه آوردندشان ** کشته و مجروح و اندر خون کشان
The wolf and fox hoped that a division (of the prey) would be made according to the justice of emperors.
گرگ و روبه را طمع بود اندر آن ** که رود قسمت به عدل خسروان
The reflexion of the hope of both of them struck the lion: the lion knew (what was) the ground for those hopes.
عکس طمع هر دوشان بر شیر زد ** شیر دانست آن طمعها را سند
Any one that is the lion and prince of (spiritual) mysteries, he will know all that the conscience thinks.
هر که باشد شیر اسرار و امیر ** او بداند هر چه اندیشد ضمیر
Beware! Guard thyself, O heart disposed to thinking, from any evil thought in his presence.
هین نگه دار ای دل اندیشه جو ** دل ز اندیشه‌‌ی بدی در پیش او
He knows and keeps riding on silently: he smiles in thy face in order to mask (his feelings).3030
داند و خر را همی‌‌راند خموش ** در رخت خندد برای روی‌‌پوش
When the lion perceived their bad ideas, he did not declare (his knowledge), and paid (courteous) regard (to them) at the time,
شیر چون دانست آن وسواسشان ** وانگفت و داشت آن دم پاسشان
But he said to himself, “I will show you what (chastisement) ye deserve, O beggarly villains!
لیک با خود گفت بنمایم سزا ** مر شما را ای خسیسان گدا
Was my judgement not enough for you? Is this your opinion of my bounty,
مر شما را بس نیامد رای من ** ظنتان این است در اعطای من
O ye whose understanding and judgement are (derived) from my judgement and from my world-adorning gifts?
ای عقول و رایتان از رای من ** از عطاهای جهان آرای من
What else (but good) should the picture think of the painter, since he bestowed thought and knowledge upon it?3035
نقش با نقاش چه سگالد دگر ** چون سگالش اوش بخشید و خبر
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
He knocked at the door with a hundred fears and respects, lest any disrespectful word might escape from his lips.
حلقه زد بر در به صد ترس و ادب ** تا بنجهد بی‌‌ادب لفظی ز لب
His friend called to him, “Who is at the door?” He answered, “’Tis thou art at the door, O charmer of hearts.”
بانگ زد یارش که بر در کیست آن ** گفت بر درهم تویی ای دلستان
“Now,” said the friend, “since thou art I, come in, O myself: there is not room in the house for two I's.
گفت اکنون چون منی ای من در آ ** نیست گنجایی دو من را در سرا
The double end of thread is not for the needle: inasmuch as thou art single, come into this needle.”
نیست سوزن را سر رشته دو تا ** چون که یکتایی درین سوزن در آ
’Tis the thread that is connected with the needle: the eye of the needle is not suitable for the camel.3065
رشته را با سوزن آمد ارتباط ** نیست در خور با جمل سم الخیاط