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pa-e-wapas kashidan-e-kHargosh az sher chun nazdik-e-chah rasid

Rumi

pa-e-wapas kashidan-e-kHargosh az sher chun nazdik-e-chah rasid

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    हिंदी अनुवाद: सज्जाद हुसैन

    pā-e-vāpas kashīdan-e-kHargosh az sher chuuñ nazdīk-e-chāh rasīd

    How the hare drew back from the lion when he approached the well.

    chūñki nazd-e-chāh aamad sher diid

    kaz rah aañ ḳhargosh māñd-o-pā kashīd

    When the lion came near the well,

    he saw that the hare lagged on the way and stepped back.

    guft vāpas kashīdī charā

    pā-e-rā vāpas ma-kish pesh andar aa

    He said, Why have you stepped back?

    Do not step back, come on!

    guft pāyam ki dast-o-pā-e-raft

    jān-e-man larzīd-o-dil az jā-e-raft

    The hare said, Where is my (power to move a) foot? for (both) hand and foot are gone.

    My soul trembles and my heart (courage) has fled.

    rañg-e-rūyam namī biinī chu zar

    za andarūñ ḳhud dehad rañgam ḳhabar

    Seest thou not the colour of my face (pale) as gold?

    My colour indeed is giving knowledge of my inward state.

    haq chū siimā mu'arrif kHvānda ast

    jism-e-'ārif sū-e-sīmā māndah ast

    Since God has called the (external) sign (aspect) informative, the eye of the gnostic has remained turned towards the sign.

    rañg-o-bū ġhammāz aamad chuuñ jaras

    az faras āgāh kunad bāñg-e-faras

    Colour and scent are significant like a bell:

    the neigh of a horse makes (one) acquainted with the horse.

    bāñg-e-har chīze rasānad zar ḳhabar

    ba-dānī bāñg-e-ḳhar az bāñg-e-dar

    The sound made by any thing conveys knowledge of it,

    so that you may distinguish the bray of an ass from the creak of a door.

    guft paiġhambar ba-tam.īz-e-kasāñ

    mar.u-makHfīun ladā tayyil-lisāñ

    Touching the discrimination of persons (one from another), the Prophet said,

    ‘A man is hidden when his tongue is folded up.’

    rañg-e-rū az hāl-e-dil dārad nishāñ

    rahmatam kun mehr-e-man dar dil nishāñ

    The colour of the face indicates the state of the heart:

    have pity on me, implant love of me in thy heart.

    rañg rū-e-surkH dārad bāñg-e-shakar

    bāñg-e-rū-o-qūvat-o-sīmā ba-burd

    A red complexion has the sound of (declares and expresses) thankfulness (satisfaction);

    the sound (signification) of a pale complexion has the sound (signification) of patience.

    dar man aamad āñ-ki dast-o-pā ba-burd

    rañg rū-o-qūvat-o-sīmā ba-burd

    There has come upon me that which takes away hand and foot,

    takes away colour of face and strength and (every outward) mark;

    āñ-ki dar har che dar aayad ba-shikanad

    har daraḳht az bīkH-o-bun uu bar kunad

    That which shatters every thing it comes upon,

    tears up every tree from root and bottom;

    dar man aamad āñ-ki az vai gasht maat

    ādmī-o-jānvar jāmid nabāt

    There has come upon me that by which man and animal, mineral and plant have been checkmated.

    iiñ ḳhud ajzā and kulliyāt azū

    zard darda rañg-o-fāsid karda

    These indeed are (only) parts, (but) wholes (too) are

    by him (Doom) made yellow in hue and corrupt in odour,

    tā-jahāñ gah sābirast-o-gah shakūr

    bostāñ gah hullah poshad gaah 'uur

    So that the world is now patient, now thankful;

    the garden now puts on a robe (of verdure) and again is bare.

    āftābe bar aayad naar guuñ

    sā'ate dīgar shavad uu sar-nigūñ

    The sun, which rises fire-coloured,

    at another hour sinks headlong.

    akHtarāne tafta bar chaar taaq

    lahza-lahza mubtilā-e-ehtirāq

    Stars shining in the four quarters (of the sky) are,

    from time to time, afflicted with (consumed by) burning.

    maah afzūd za aḳhtar dar jamāl

    shud za rañj-e-diqq-e-mānind-e-ḳhayāl

    The moon, which excels the stars in beauty,

    becomes like a phantom from the malady of a phthisis.

    iiñ zamīn-e-bā-sukūn-e-bā-adab

    andar aarad zalzala-hash dar laraz tab

    This earth, quiet and controlled,

    is thrown by earthquakes into feverish tremors.

    ai basā ki ziiñ balā-e-murd-reg

    gashta ast andar jahāñ uu kHurd-o-reg

    Oh, from this inherited woe many a mountain in

    the world has become tiny fragments and (grains of) sand.

    iiñ havā bā-rūh aamad muqtarin

    chuuñ qazā aayad shavad zisht-o-'afin

    This air is conjoined with the (vital) spirit, (but) when

    the Divine destiny comes, it turns pestilential and stinking.

    āb-e-ḳhush ruuh hamshīra shud

    dar ġhadīre zard-o-talkH-o-tīra shud

    The sweet water that was a sister (congenial) to the spirit

    (after standing) in a pool, became yellow and bitter and turbid.

    ātishe baad dārad dar burūt

    ham yake baade baro ḳhvānad yamūt

    The fire that has wind in its moustache—

    a single puff of wind calls death upon it.

    hāl-e-dariyā za iztirāb-o-josh-e-ū

    fahm kun tabdīl-hā-e-hosh-e-ū

    The state of the sea (is such that) from its agitation and

    commotion (you may) perceive the changes of its mind.

    charkH-e-sargardāñ ki andar justujūst

    hāl-e-ū chuuñ hāl-e-farzandān-e-ūst

    The whirling heaven, which is (ever engaged) in seeking

    and searching—its state is like the state of its children;

    gah hazīz-o-gāh ausat gaah auj

    andarū az sā'd-o-nahse fauj-fauj

    Now nadir, now middle, now zenith:

    therein are host on host of stars fortunate and unlucky.

    ḳhud ai juzvai za kul-hā muḳhtalit

    fahm kun hālat-e-har munbasit

    From thyself, O part made up of wholes,

    apprehend the state of every simple (uncompounded) thing.

    chūñki kulliyāt ranjast-o-dard

    juzv īshāñ chuuñ na-bāshad rū-e-zard

    In as much as wholes suffer grief and pain, how should

    their part not be pale-faced (sick and subject to decay)?

    ḳhāsa juzvai za azdādast jam'

    za āb-o-kHāk-o-ātish-o-bādast jam'

    Especially a part which is composed of contraries—

    of water and earth and fire and air.

    iiñ 'ajab na-buvad ki mesh az gurg jast

    iiñ 'ajab kiiñ mesh dil dar gurg bast

    It is no wonder that the sheep recoiled from the wolf;

    the wonder is that this sheep set its heart on (became friendly with) the wolf.

    zindagānī āshtī-e-ziddhāst

    marg aañ kandar miyāñ shaañ jañg ḳhāst

    Life is the peace (harmony) of contraries;

    death is the fact that war arose between them.

    lutf-e-haq iiñ sher rā-o-gor

    alf dādast iiñ do zid duur

    The grace of God has given amity to this lion and wild-ass— these two far distant contraries.

    chuuñ jahāñ ranjūr-o-zindānī buvad

    che ajab ranjūr agar faanī buvad

    Since the world is sick and a prisoner,

    what wonder if the sick one is passing away?

    ḳhvāñd bar sher uu aziiñ pandhā

    guft man pasmānda-am ziiñ bandhā

    From this point of view he (the hare) recited counsels to the lion.

    I have lagged behind, said he, because of these bonds.

    pa-e-wapas kashidan-e-kHargosh az sher chun nazdik-e-chah rasid

    How the hare drew back from the lion when he approached the well.

    chunki nazd-e-chah aamad sher did

    kaz rah aan KHargosh mand-o-pa kashid

    When the lion came near the well,

    he saw that the hare lagged on the way and stepped back.

    guft pa wapas kashidi tu chara

    pa-e-ra wapas ma-kish pesh andar aa

    He said, Why have you stepped back?

    Do not step back, come on!

    guft ku payam ki dast-o-pa-e-raft

    jaan-e-man larzid-o-dil az ja-e-raft

    The hare said, Where is my (power to move a) foot? for (both) hand and foot are gone.

    My soul trembles and my heart (courage) has fled.

    rang-e-ruyam ra nami bini chu zar

    za andarun KHud mi dehad rangam KHabar

    Seest thou not the colour of my face (pale) as gold?

    My colour indeed is giving knowledge of my inward state.

    haq chu sima ra mu'arrif kHwanda ast

    jism-e-'arif su-e-sima mandah ast

    Since God has called the (external) sign (aspect) informative, the eye of the gnostic has remained turned towards the sign.

    rang-o-bu ghammaz aamad chun jaras

    az faras aagah kunad bang-e-faras

    Colour and scent are significant like a bell:

    the neigh of a horse makes (one) acquainted with the horse.

    bang-e-har chize rasanad zar KHabar

    ta ba-dani bang-e-KHar az bang-e-dar

    The sound made by any thing conveys knowledge of it,

    so that you may distinguish the bray of an ass from the creak of a door.

    guft paighambar ba-tamiz-e-kasan

    maru-makHfiun lada tayyil-lisan

    Touching the discrimination of persons (one from another), the Prophet said,

    ‘A man is hidden when his tongue is folded up.’

    rang-e-ru az haal-e-dil darad nishan

    rahmatam kun mehr-e-man dar dil nishan

    The colour of the face indicates the state of the heart:

    have pity on me, implant love of me in thy heart.

    rang ru-e-surkH darad bang-e-shakar

    bang-e-ru-o-quwat-o-sima ba-burd

    A red complexion has the sound of (declares and expresses) thankfulness (satisfaction);

    the sound (signification) of a pale complexion has the sound (signification) of patience.

    dar man aamad aan-ki dast-o-pa ba-burd

    rang ru-o-quwat-o-sima ba-burd

    There has come upon me that which takes away hand and foot,

    takes away colour of face and strength and (every outward) mark;

    aan-ki dar har che dar aayad ba-shikanad

    har daraKHt az bikH-o-bun u bar kunad

    That which shatters every thing it comes upon,

    tears up every tree from root and bottom;

    dar man aamad aan-ki az wai gasht mat

    aadmi-o-jaanwar jamid nabaat

    There has come upon me that by which man and animal, mineral and plant have been checkmated.

    in KHud ajza and kulliyat azu

    zard darda rang-o-fasid karda bu

    These indeed are (only) parts, (but) wholes (too) are

    by him (Doom) made yellow in hue and corrupt in odour,

    ta-jahan gah sabirast-o-gah shakur

    bostan gah hullah poshad gah 'ur

    So that the world is now patient, now thankful;

    the garden now puts on a robe (of verdure) and again is bare.

    aaftabe ku bar aayad nar gun

    sa'ate digar shawad u sar-nigun

    The sun, which rises fire-coloured,

    at another hour sinks headlong.

    akHtarane tafta bar chaar taq

    lahza-lahza mubtila-e-ehtiraq

    Stars shining in the four quarters (of the sky) are,

    from time to time, afflicted with (consumed by) burning.

    mah ku afzud za aKHtar dar jamal

    shud za ranj-e-diqq-e-manind-e-KHayal

    The moon, which excels the stars in beauty,

    becomes like a phantom from the malady of a phthisis.

    in zamin-e-ba-sukun-e-ba-adab

    andar aarad zalzala-hash dar laraz tab

    This earth, quiet and controlled,

    is thrown by earthquakes into feverish tremors.

    ai basa ki zin bala-e-murd-reg

    gashta ast andar jahan u kHurd-o-reg

    Oh, from this inherited woe many a mountain in

    the world has become tiny fragments and (grains of) sand.

    in hawa ba-ruh aamad muqtarin

    chun qaza aayad shawad zisht-o-'afin

    This air is conjoined with the (vital) spirit, (but) when

    the Divine destiny comes, it turns pestilential and stinking.

    aab-e-KHush ku ruh ra hamshira shud

    dar ghadire zard-o-talkH-o-tira shud

    The sweet water that was a sister (congenial) to the spirit

    (after standing) in a pool, became yellow and bitter and turbid.

    aatishe ku baad darad dar burut

    hum yake baade baro KHwanad yamut

    The fire that has wind in its moustache—

    a single puff of wind calls death upon it.

    haal-e-dariya za iztirab-o-josh-e-u

    fahm kun tabdil-ha-e-hosh-e-u

    The state of the sea (is such that) from its agitation and

    commotion (you may) perceive the changes of its mind.

    charkH-e-sargardan ki andar justujust

    haal-e-u chun haal-e-farzandan-e-ust

    The whirling heaven, which is (ever engaged) in seeking

    and searching—its state is like the state of its children;

    gah haziz-o-gah ausat gah auj

    andaru az sa'd-o-nahse fauj-fauj

    Now nadir, now middle, now zenith:

    therein are host on host of stars fortunate and unlucky.

    KHud ai juzwai za kul-ha muKHtalit

    fahm mi kun haalat-e-har munbasit

    From thyself, O part made up of wholes,

    apprehend the state of every simple (uncompounded) thing.

    chunki kulliyat ra ranjast-o-dard

    juzw ishan chun na-bashad ru-e-zard

    In as much as wholes suffer grief and pain, how should

    their part not be pale-faced (sick and subject to decay)?

    KHasa juzwai ku za azdadast jam'

    za aab-o-kHak-o-atish-o-baadast jam'

    Especially a part which is composed of contraries—

    of water and earth and fire and air.

    in 'ajab na-buwad ki mesh az gurg jast

    in 'ajab kin mesh dil dar gurg bast

    It is no wonder that the sheep recoiled from the wolf;

    the wonder is that this sheep set its heart on (became friendly with) the wolf.

    zindagani aashti-e-ziddhast

    marg aan kandar miyan shan jang KHast

    Life is the peace (harmony) of contraries;

    death is the fact that war arose between them.

    lutf-e-haq in sher ra-o-gor ra

    alf dadast in do zid dur ra

    The grace of God has given amity to this lion and wild-ass— these two far distant contraries.

    chun jahan ranjur-o-zindani buwad

    che ajab ranjur agar fani buwad

    Since the world is sick and a prisoner,

    what wonder if the sick one is passing away?

    KHwand bar sher u azin ru pandha

    guft man pasmanda-am zin bandha

    From this point of view he (the hare) recited counsels to the lion.

    I have lagged behind, said he, because of these bonds.

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