A dragon was pulling a bear (into its jaws); a valiant man went and succoured it.
اژدهایی خرس را در میکشید ** شیر مردی رفت و فریادش رسید
The valiant (holy) men are a help in the world when the wail of the oppressed reaches (them).
شیر مردانند در عالم مدد ** آن زمان کافغان مظلومان رسد
From every quarter they hear the cry of the oppressed and run in that direction, like the mercy of God.
بانگ مظلومان ز هر جا بشنوند ** آن طرف چون رحمت حق میدوند
Those buttresses for the breaches of the world, those physicians for hidden maladies,1935
آن ستونهای خللهای جهان ** آن طبیبان مرضهای نهان
Are pure love and justice and mercy; even as God, they are flawless (incorruptible) and unbribed.
محض مهر و داوری و رحمتند ** همچو حق بیعلت و بیرشوتند
(If you ask one of them), “Why dost thou give him this aid all at once?” he says, “On account of his grief and helplessness.”
این چه یاری میکنی یک بارگیش ** گوید از بهر غم و بیچارگیش
Lovingkindness is fallen a prey to the valiant (holy) man, (for) medicine seeks naught in the world but the pain (which it should cure).
مهربانی شد شکار شیر مرد ** در جهان دارو نجوید غیر درد
Wherever a pain is, the remedy goes there: wherever a lowland is, the water runs there.
هر کجا دردی دوا آن جا رود ** هر کجا پستی است آب آن جا دود
If thou want the water of mercy, go, become lowly, and then drink the wine of mercy and become drunken.1940
آب رحمت بایدت رو پست شو ** و آن گهان خور خمر رحمت مست شو
Mercy upon mercy comes (and rises like a flood) up to the head; do not thou come down to (and dwell upon) a single mercy, O son!
رحمت اندر رحمت آمد تا به سر ** بر یکی رحمت فرومای ای پسر
Bring the sky under thy feet, O brave one! Hear from above the firmament the noise of the (celestial) music!
چرخ را در زیر پا آر ای شجاع ** بشنو از فوق فلک بانگ سماع
Put out of thine ear the cotton of evil suggestion, that the cries from heaven may come into thine ear.
پنبهی وسواس بیرون کن ز گوش ** تا به گوشت آید از گردون خروش
Purge thy two eyes from the hair of defect, that thou mayst behold the garden and cypress-plot of the world unseen.
پاک کن دو چشم را از موی عیب ** تا ببینی باغ و سروستان غیب
Eject the phlegm from thy brain and nose, that the wind of God may come into the centres of thy (spiritual) sense of smell.1945
دفع کن از مغز و از بینی زکام ** تا که ریح الله در آید در مشام
Do not leave (in thyself) any trace of fever and bile, that thou mayst get from the world the taste of sugar.
هیچ مگذار از تب و صفرا اثر ** تا بیابی از جهان طعم شکر
Remedium virilitatis adhibe neu virilitate carens cucurreris, that a hundred kinds of fair ones may come forth. [Cure (your) manhood and don’t run around impotently, that a hundred kinds of fair ones may come forth.]
داروی مردی کن و عنین مپوی ** تا برون آیند صد گون خوب روی
Tear the fetter, which is the body, from the foot of thy soul, so that it may race round the arena.
کندهی تن را ز پای جان بکن ** تا کند جولان به گرد آن چمن
Take off the shackle of avarice from thy hands and neck: seize (and enjoy) a new fortune in the old heaven.
غل بخل از دست و گردن دور کن ** بخت نو دریاب در چرخ کهن
And if thou art unable (to do that), fly to the Ka‘ba of (Divine) grace: lay thy helplessness before the Helper.1950
ور نمیتانی به کعبهی لطف پر ** عرضه کن بیچارگی بر چارهگر
Lamentation and weeping are a mighty stock-in-trade (resource); the Universal Mercy is the mightiest nurse (to comfort and cherish).
زاری و گریه قوی سرمایهای است ** رحمت کلی قویتر دایهای است
The nurse and mother seeks a pretext (for giving relief): (she waits to see) when her child will begin to weep.
دایه و مادر بهانه جو بود ** تا که کی آن طفل او گریان شود
He (God) created the child, (namely) your wants, in order that it might moan and that milk might (then) be produced for it.
طفل حاجات شما را آفرید ** تا بنالید و شود شیرش پدید
He said, “Call ye upon God!” Refrain not thou from lamentation, in order that the milk of His loving kindnesses may flow.
گفت ادعوا الله بیزاری مباش ** تا بجوشد شیرهای مهرهاش
The howling of the wind and the pouring forth of (rain like) milk from the cloud are for care of us: (have) patience one moment!1955
هوی هوی باد و شیر افشان ابر ** در غم مااند یک ساعت تو صبر
Thou hast heard (the text) “in the sky is your daily bread”. Wherefore hast thou stuck to this low place?
فی السماء رزقکم بشنیدهای ** اندر این پستی چه بر چفسیدهای
Deem thy fear and despair to be the voice of the ghoul drawing thine ear (down) to the abyss of degradation.
ترس و نومیدیت دان آواز غول ** میکشد گوش تو تا قعر سفول
Every call that draws thee upward—know that that call has come from on high.
هر ندایی که ترا بالا کشید ** آن ندا میدان که از بالا رسید
Every call that excites cupidity in thee—know that it is the howl of the wolf which tears men (to pieces).
هر ندایی که ترا حرص آورد ** بانگ گرگی دان که او مردم درد
This (afore-mentioned) height is not (high) in respect of position; these “heights” are towards (refer to) mind and spirit.1960
این بلندی نیست از روی مکان ** این بلندیهاست سوی عقل و جان
Every cause is higher than the effect: the stone and iron (from which fire is struck) are superior to the sparks.
هر سبب بالاتر آمد از اثر ** سنگ و آهن فایق آمد بر شرر
Such and such a person is (really) seated above that one who lifts up his head so haughtily, though in appearance he is seated beside him.
آن فلانی فوق آن سرکش نشست ** گر چه در صورت به پهلویش نشست
The superiority of that (person's) place is in respect of (his spiritual) nobility; the place (that is) far from the (spiritual) seat of honour is held in slight regard.
فوقی آن جاست از روی شرف ** جای دور از صدر باشد مستخف
Forasmuch as the stone and iron are prior in action, the superiority of these twain is proper;
سنگ و آهن زین جهت که سابق است ** در عمل فوقی این دو لایق است
But those sparks, in respect of their being the final cause, are from this point of view far in front of (superior to) the iron and stone.1965
و آن شرر از روی مقصودی خویش ** ز آهن و سنگ است زین رو پیش و بیش
The stone and iron are first, and the sparks last; but these twain are the body, and the sparks are the soul.
سنگ و آهن اول و پایان شرر ** لیک این هر دو تنند و جان شرر
If those sparks are posterior in time, (yet) in quality they are higher than the stone and iron.
آن شرر گر در زمان واپستر است ** در صفت از سنگ و آهن برتر است
The bough is prior to the fruit in time, (but) it (the fruit) is superior to the bough in excellence.
در زمان شاخ از ثمر سابقتر است ** در هنر از شاخ او فایقتر است
Since the fruit is the final cause of the tree, it follows that the fruit is (really) first, the tree last.
چون که مقصود از شجر آمد ثمر ** پس ثمر اول بود و آخر شجر
When the bear cried out for help against the dragon, a valiant man removed it from the (dragon's) claws.1970
خرس چون فریاد کرد از اژدها ** شیر مردی کرد از جنگش جدا
Cunning and courage gave support to each other: by this strength he slew the dragon.
حیلت و مردی بهم دادند پشت ** اژدها را او بدین قوت بکشت
The dragon has strength, (but) it has not cunning; again, there is a cunning above your cunning.
اژدها را هست قوت حیله نیست ** نیز فوق حیلهی تو حیلهای است
When you have regarded your own cunning, go back (and see) whence it came: go to the origin.
حیلهی خود را چو دیدی باز رو ** کز کجا آمد سوی آغاز رو
Whatever is below has come from above: come on, turn your eye towards the height.
هر چه در پستی است آمد از علا ** چشم را سوی بلندی نه هلا
Looking aloft gives light, though at first it produces dazzlement; yes, it does.1975
روشنی بخشد نظر اندر علی ** گر چه اول خیرگی آرد بلی
Accustom your eye to the light; if you are not a bat, look in that direction.
چشم را در روشنایی خوی کن ** گر نه خفاشی نظر آن سوی کن
Vision of the end is the sign of your (having the) light; the lust of the moment is in truth your (dark) grave.
عاقبت بینی نشان نور تست ** شهوت حالی حقیقت گور تست
The man with vision of the end, who has seen a hundred artifices, is not like him that has (only) heard of one artifice,
عاقبت بینی که صد بازی بدید ** مثل آن نبود که یک بازی شنید
(And who) has been so befooled by that one artifice that in his pride he has become alienated from the masters.
ز آن یکی بازی چنان مغرور شد ** کز تکبر ز اوستادان دور شد
Like Sámirí, when he has seen in himself that (little) skill, through pride he has rebelled against (a) Moses.1980
سامریوار آن هنر در خود چو دید ** او ز موسی از تکبر سر کشید
He has learned that skill from (a) Moses and (then) closed his eyes to his teacher.
او ز موسی آن هنر آموخته ** وز معلم چشم را بر دوخته