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1
1037-1086

  • گر چه پنهان خار در آب است پست ** چون که در تو می‌‌خلد دانی که هست‌‌
  • Although the thorn is hidden low in the water, you know it is there, since it is pricking you.
  • خار خار وحیها و وسوسه ** از هزاران کس بود نی یک کسه‌‌
  • The pricks of (angelic) inspirations and (satanic) temptations are from thousands of beings, not (only) from one.
  • باش تا حسهای تو مبدل شود ** تا ببینیشان و مشکل حل شود
  • Wait (patiently) for your (bodily) senses to be transmuted, so that you may see them (the hidden beings), and the difficulty may be solved,
  • تا سخنهای کیان رد کرده‌‌ای ** تا کیان را سرور خود کرده‌‌ای‌‌ 1040
  • So that (you may see) whose words you have rejected and whom you have made your captain.
  • باز طلبیدن نخجیران از خرگوش سر اندیشه‌‌ی او را
  • How the beasts requested the hare to tell the secret of his thought.
  • بعد از آن گفتند کای خرگوش چست ** در میان آر آن چه در ادراک تست‌‌
  • Afterwards they said, “O nimble hare, communicate what is in thy apprehension.
  • ای که با شیری تو در پیچیده‌‌ای ** باز گو رایی که اندیشیده‌‌ای‌‌
  • O thou who hast grappled with a lion, declare the plan which thou hast thought of.
  • مشورت ادراک و هشیاری دهد ** عقلها مر عقل را یاری دهد
  • Counsel gives perception and understanding: the mind is helped by (other) minds.
  • گفت پیغمبر بکن ای رایزن ** مشورت کالمستشار موتمن‌‌
  • The Prophet said, ‘O adviser, take counsel (with the trustworthy), for he whose counsel is sought is trusted.’”
  • منع کردن خرگوش راز را از ایشان‌‌
  • How the hare withheld the secret from them.
  • گفت هر رازی نشاید باز گفت ** جفت طاق آید گهی گه طاق جفت‌‌ 1045
  • He said, “One ought not to say forth every secret: sometimes the even number turns out to be odd, and sometimes the odd number to be even.”
  • از صفا گر دم زنی با آینه ** تیره گردد زود با ما آینه‌‌
  • If from guilelessness you breathe words to a mirror, the mirror at once becomes dim to us.
  • در بیان این سه کم جنبان لبت ** از ذهاب و از ذهب وز مذهبت‌‌
  • Do not move your lip in explanation of these three things, (namely) concerning your departure and your gold and your religion;
  • کین سه را خصم است بسیار و عدو ** در کمینت ایستد چون داند او
  • For to these three there is many an adversary and foe standing in wait for you when he knows (about any of them).
  • ور بگویی با یکی دو الوداع ** کل سر جاوز الاثنین شاع‌‌
  • And if you tell (only) one or two (a few people), farewell (to your secret): every secret that goes beyond the twain (who share it) is published abroad.
  • گر دو سه پرنده را بندی به هم ** بر زمین مانند محبوس از الم‌‌ 1050
  • If you tie two or three birds together, they will remain on the ground, imprisoned by grief;
  • مشورت دارند سرپوشیده خوب ** در کنایت با غلط افکن مشوب‌‌
  • (But in truth) they hold a consultation well-disguised and mingled, in its (apparent) significance, with that which casts error (into the mind of any one who observes them).
  • مشورت کردی پیمبر بسته سر ** گفته ایشانش جواب و بی‌‌خبر
  • (Similarly) the Prophet used to take counsel, (speaking) cryptically, and they (his companions) would answer him and (would be) without knowledge (of his real meaning).
  • در مثالی بسته گفتی رای را ** تا نداند خصم از سر پای را
  • He would speak his opinion in a covert parable, in order that the adversary might not know foot from head.
  • او جواب خویش بگرفتی از او ** وز سؤالش می‌‌نبردی غیر بو
  • He (the Prophet) would receive his answer from him (the adversary), while the other would not catch the smell (drift) of his question.
  • قصه‌‌ی مکر خرگوش‌‌
  • The story of the hare's stratagem.
  • ساعتی تاخیر کرد اندر شدن ** بعد از آن شد پیش شیر پنجه زن‌‌ 1055
  • He delayed awhile in going, then he went before the lion who rends (his prey) with claws.
  • ز آن سبب کاندر شدن او ماند دیر ** خاک را می‌‌کند و می‌‌غرید شیر
  • Because he tarried late in going, the lion was tearing up the earth and roaring.
  • گفت من گفتم که عهد آن خسان ** خام باشد خام و سست و نارسان‌‌
  • “I said,” cried the lion, “that the promise of those vile ones would be vain—vain and frail and unfulfilled.
  • دمدمه‌‌ی ایشان مرا از خر فگند ** چند بفریبد مرا این دهر چند
  • Their palaver has duped me: how long will this Time deceive me, how long?”
  • سخت درماند امیر سست ریش ** چون نه پس بیند نه پیش از احمقیش‌‌
  • The prince that hath no strength in his beard is left sorely in the lurch when by reason of his folly he looks neither backwards nor forwards.
  • راه هموار است و زیرش دامها ** قحط معنی در میان نامها 1060
  • The road is smooth, and under it are pitfalls: amidst the names there is a dearth of meaning.
  • لفظها و نامها چون دامهاست ** لفظ شیرین ریگ آب عمر ماست‌‌
  • Words and names are like pitfalls: the sweet (flattering) word is the sand for (the sand that sucks up) the water of our life.
  • آن یکی ریگی که جوشد آب ازو ** سخت کمیاب است رو آن را بجو
  • The one sand whence water gushes is seldom to be found: go, seek it.
  • منبع حکمت شود حکمت طلب ** فارغ آید او ز تحصیل و سبب‌‌
  • He that searches after wisdom becomes a fountain of wisdom; he becomes independent of acquisition and (ways and) means.
  • لوح حافظ لوح محفوظی شود ** عقل او از روح محظوظی شود
  • The guarding tablet becomes a Guarded Tablet; his understanding becomes enriched by the Spirit.
  • چون معلم بود عقلش ز ابتدا ** بعد از این شد عقل شاگردی و را 1065
  • When his understanding has been his teacher at the beginning, after this the understanding becomes his pupil.
  • عقل چون جبریل گوید احمدا ** گر یکی گامی نهم سوزد مرا
  • The understanding says, like Gabriel, “O Ahmad (Mohammed), if I take one (more) step, it will burn me;
  • تو مرا بگذار زین پس پیش ران ** حد من این بود ای سلطان جان‌‌
  • Do thou leave me, henceforth advance (alone): this is my limit, O sultan of the soul!”
  • هر که ماند از کاهلی بی‌‌شکر و صبر ** او همین داند که گیرد پای جبر
  • Whoever, through heedlessness, remains without thanksgiving and patience (selfcontrol), knows (no resource) but this, that he should follow in the heels of necessity (jabr).
  • هر که جبر آورد خود رنجور کرد ** تا همان رنجوری‌‌اش در گور کرد
  • Any one who pleads necessity (as an excuse) feigns himself to be ill, with the result that the (feigned) illness brings him to the grave.
  • گفت پیغمبر که رنجوری به لاغ ** رنج آرد تا بمیرد چون چراغ‌‌ 1070
  • The Prophet said, “Illness (assumed) in jest brings (real) disease, so that he (the jester) dies like a lamp.”
  • جبر چه بود بستن اشکسته را ** یا بپیوستن رگی بگسسته را
  • What is (the meaning of) jabr? To bind up a broken (limb) or tie a severed vein.
  • چون در این ره پای خود نشکسته‌‌ای ** بر که می‌‌خندی چه پا را بسته‌‌ای‌‌
  • Inasmuch as you have not broken your foot in this path, whom are you mocking? Why have you bandaged your foot?
  • و آن که پایش در ره کوشش شکست ** در رسید او را براق و بر نشست‌‌
  • But as for him who broke his foot in the path of exertion, Buráq came up to him, and he mounted (and rode).
  • حامل دین بود او محمول شد ** قابل فرمان بد او مقبول شد
  • He was a bearer of the (true) religion, and he became one who is borne; he was an accepter of the (Divine) command, and he became accepted.
  • تا کنون فرمان پذیرفتی ز شاه ** بعد از این فرمان رساند بر سپاه‌‌ 1075
  • Until now, he was receiving commands from the King; henceforth he delivers the (King's) commands to the people.
  • تا کنون اختر اثر کردی در او ** بعد از این باشد امیر اختر او
  • Until now, the stars were influencing him; henceforth he is the ruler of the stars.
  • گر ترا اشکال آید در نظر ** پس تو شک داری در انشق القمر
  • If (on this account) perplexity arise in thy sight (mind), then thou wilt have doubts concerning The moon was cloven asunder.
  • تازه کن ایمان نه از گفت زبان ** ای هوا را تازه کرده در نهان‌‌
  • Refresh thy faith, (but) not with talk of the tongue, O thou who hast secretly refreshed thy (evil) desire.
  • تا هوا تازه ست ایمان تازه نیست ** کاین هوا جز قفل آن دروازه نیست‌‌
  • So long as desire is fresh, faith is not fresh, for ’tis this desire that locks (against thee) that gate.
  • کرده‌‌ای تاویل حرف بکر را ** خویش را تاویل کن نی ذکر را 1080
  • Thou hast interpreted (and altered the meaning of) the virgin (uncorrupted) Word: interpret (alter) thyself, not the (Divine) Book.
  • بر هوا تاویل قرآن می‌‌کنی ** پست و کژ شد از تو معنی سنی‌‌
  • Thou interpretest the Qur’án according to thy desire: by thee the sublime meaning is degraded and perverted.
  • زیافت تاویل رکیک مگس‌‌
  • The baseness of the foul interpretation given by the fly.
  • آن مگس بر برگ کاه و بول خر ** همچو کشتی‌‌بان همی‌‌افراشت سر
  • The fly was lifting up his head, like a pilot, on a blade of straw and (a pool of) ass's urine.
  • گفت من دریا و کشتی خوانده‌‌ام ** مدتی در فکر آن می‌‌مانده‌‌ام‌‌
  • “I have called (them) sea and ship,” said he; “I have been pondering over that (interpretation) for a long while.
  • اینک این دریا و این کشتی و من ** مرد کشتیبان و اهل و رایزن‌‌
  • Look! here is this sea and this ship, and I am the pilot and skilled (in navigation) and judicious.”
  • بر سر دریا همی‌‌راند او عمد ** می‌‌نمودش آن قدر بیرون ز حد 1085
  • He was propelling the raft on the “sea”: that (small) quantity appeared to him illimitable.
  • بود بی‌‌حد آن چمین نسبت بدو ** آن نظر که بیند آن را راست کو
  • That urine was boundless in relation to him: where was the vision that should see it truly?