The story of the hare's stratagem
sā'ate tāḳhīr kard andar shudan
baa'd azaañ shud pesh-e-sher-e-panja-zan
He delayed awhile in going, then he went before
the lion who rends (his prey) with claws.
zaañ sabab kandar shudan uu maañd der
ḳhaak rā mī kand-o-mī ġhurrīd sher
Because he tarried late in going,
the lion was tearing up the earth and roaring.
guft man guftam ki 'ahd-e-āñ kHasāñ
ḳhaam bāshad kHām-o-sust-o-nā rasāñ
I said, cried the lion, that the promise of those
vile ones would be vain—vain and frail and unfulfilled.
damdama-e-īshāñ marā az ḳhar figand
chand ba-farebad marā iiñ dahr chand
Their palaver has duped me: how long
will this Time deceive me, how long?
saḳht dar-mānad amīr-e-sust resh
chuuñ na pas bīnad na pesh az ahmaqesh
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.
raah hamvārest-o-zerash dām-hā
qaht-e-mā'nī darmiyān-e-nām-hā
The road is smooth, and under it are pitfalls:
amidst the names there is a dearth of meaning.
lafz-hā-o-nām-hā chuuñ dām-hāst
lafz-e-shīrīñ reg-e-āb-e-'umr-e-māst
Words and names are like pitfalls: the sweet (flattering)
word is the sand for (the sand that sucks up) the water of our
life.
aañ yake rege ki joshad aab azū
saḳht kam-yābast rau aañ rā ba-jū
The one sand whence water
gushes is seldom to be found: go, seek it.
mamba'-e-hikmat shavad hikmat talab
fāriġh aayad uu za tahsīl-e-sabab
He that searches after wisdom becomes a fountain of wisdom;
he becomes independent of acquisition and (ways and) means.
lauh-e-hāfiz lauh-e-mahfūze shavad
'aql-e-ū az ruuh mahzūze shavad
The guarding tablet becomes a Guarded Tablet;
his understanding becomes enriched by the Spirit.
chuuñ mu'allim buud 'aqlash mard rā
baa'd aziiñ shud 'aql shāgirde-o-rā
When his understanding has been his teacher at the beginning,
after this the understanding becomes his pupil.
'aql chuuñ jibrīl goyad ahmadā
gar yake gaame naham sozad marā
The understanding says, like Gabriel, O Ahmad (Mohammed),
if I take one (more) step, it will burn me;
tū marā ba-guzār ziiñ pas pesh raaañ
hadd-e-man iiñ buud ai sultān-e-jāñ
Do thou leave me, henceforth advance
(alone): this is my limit, O sultan of the soul!
har ki maañd az kāhilī be-shukr-o-sabr
uu hamīñ dānad ki gīrad pā-e-jabr
Whoever, through heedlessness, remains without thanksgiving and patience (selfcontrol),
knows (no resource) but this, that he should follow in the heels of necessity (jabr).
har ki jabr āvurd ḳhud ranjūr kard
tā hamāñ ranjūriyash dar gor kard
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.
guft paiġhambar ki rañjūrī ba-lāġh
rañj aarad tā ba-mīrad chuuñ charāġh
The Prophet said, Illness (assumed) in jest brings
(real) disease, so that he (the jester) dies like a lamp.
jabr che buvad bastan-e-ishkasta rā
yā ba-pevastan rage ba-gusasta rā
What is (the meaning of) jabr?
To bind up a broken (limb) or tie a severed vein.
chuuñ darīñ rah pā-e-kHud na-shikasta-i
bar ki mī ḳhandī che pā rā basta-i
In as much as you have not broken your foot in this path,
whom are you mocking? Why have you bandaged your foot?
vāñ-ki pāyash dar rah-e-koshish shikast
dar rasīd-e-ū rā burāq-o-bar nishast
But as for him who broke his foot in the path of exertion,
Buráq came up to him, and he mounted (and rode).
hāmil-e-dīñ buud uu mahmūl shud
qābil-e-farmāñ bud uu maqbūl shud
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.
tā kanūñ farmāñ pazīrafte za shaah
baa'd aziiñ farmāñ rasānad bar sipāh
Until now, he was receiving commands from the King;
henceforth he delivers the (King's) commands to the people.
tā kanūñ aḳhtar asar karde dar uu
baa'd aziiñ bāshad amīr-e-aḳhtar uu
Until now, the stars were influencing him;
henceforth he is the ruler of the stars.
gar torā ishkāl aayad dar nazar
pas tu shaq daarī dar inshaqqal-qamar
If (on this account) perplexity arise in thy sight (mind),
then thou wilt have doubts concerning The moon was cloven asunder.
taaza kun īmāñ na az guft-e-zabāñ
ai havā rā taaza karde dar nihāñ
Refresh thy faith, (but) not with talk of the tongue,
O thou who hast secretly refreshed thy (evil) desire.
tā havā taaza ast īmāñ taaza niist
kiiñ havā juz qufl-e-āñ darvāza niist
So long as desire is fresh, faith is not fresh,
for ’tis this desire that locks (against thee) that gate.
karda-e-tāvīl harf-e-bikr rā
kHesh rā tāvīl kun ne zikr rā
Thou hast interpreted (and altered the meaning of) the
virgin (uncorrupted) Word: interpret (alter) thyself, not the
(Divine) Book.
bar havā tā'vīl-e-kur.āñ mī kunī
past-o-kazh shud az tu mā'nī-e-sanī
Thou interpretest the Qur’án according to thy
desire: by thee the sublime meaning is degraded and perverted.
The story of the hare's stratagem
sa'ate taKHir kard andar shudan
ba'd azan shud pesh-e-sher-e-panja-zan
He delayed awhile in going, then he went before
the lion who rends (his prey) with claws.
zan sabab kandar shudan u mand der
KHak ra mi kand-o-mi ghurrid sher
Because he tarried late in going,
the lion was tearing up the earth and roaring.
guft man guftam ki 'ahd-e-an kHasan
KHam bashad kHam-o-sust-o-na rasan
I said, cried the lion, that the promise of those
vile ones would be vain—vain and frail and unfulfilled.
damdama-e-ishan mara az KHar figand
chand ba-farebad mara in dahr chand
Their palaver has duped me: how long
will this Time deceive me, how long?
saKHt dar-manad amir-e-sust resh
chun na pas binad na pesh az ahmaqesh
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.
rah hamwarest-o-zerash dam-ha
qaht-e-ma'ni darmiyan-e-nam-ha
The road is smooth, and under it are pitfalls:
amidst the names there is a dearth of meaning.
lafz-ha-o-nam-ha chun dam-hast
lafz-e-shirin reg-e-ab-e-'umr-e-mast
Words and names are like pitfalls: the sweet (flattering)
word is the sand for (the sand that sucks up) the water of our
life.
aan yake rege ki joshad aab azu
saKHt kam-yabast rau aan ra ba-ju
The one sand whence water
gushes is seldom to be found: go, seek it.
mamba'-e-hikmat shawad hikmat talab
farigh aayad u za tahsil-e-sabab
He that searches after wisdom becomes a fountain of wisdom;
he becomes independent of acquisition and (ways and) means.
lauh-e-hafiz lauh-e-mahfuze shawad
'aql-e-u az ruh mahzuze shawad
The guarding tablet becomes a Guarded Tablet;
his understanding becomes enriched by the Spirit.
chun mu'allim bud 'aqlash mard ra
ba'd azin shud 'aql shagirde-o-ra
When his understanding has been his teacher at the beginning,
after this the understanding becomes his pupil.
'aql chun jibril goyad ahmada
gar yake game naham sozad mara
The understanding says, like Gabriel, O Ahmad (Mohammed),
if I take one (more) step, it will burn me;
tu mara ba-guzar zin pas pesh raan
hadd-e-man in bud ai sultan-e-jaan
Do thou leave me, henceforth advance
(alone): this is my limit, O sultan of the soul!
har ki mand az kahili be-shukr-o-sabr
u hamin danad ki girad pa-e-jabr
Whoever, through heedlessness, remains without thanksgiving and patience (selfcontrol),
knows (no resource) but this, that he should follow in the heels of necessity (jabr).
har ki jabr aawurd KHud ranjur kard
ta haman ranjuriyash dar gor kard
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.
guft paighambar ki ranjuri ba-lagh
ranj aarad ta ba-mirad chun charagh
The Prophet said, Illness (assumed) in jest brings
(real) disease, so that he (the jester) dies like a lamp.
jabr che buwad bastan-e-ishkasta ra
ya ba-pewastan rage ba-gusasta ra
What is (the meaning of) jabr?
To bind up a broken (limb) or tie a severed vein.
chun darin rah pa-e-kHud na-shikasta-i
bar ki mi KHandi che pa ra basta-i
In as much as you have not broken your foot in this path,
whom are you mocking? Why have you bandaged your foot?
wan-ki payash dar rah-e-koshish shikast
dar rasid-e-u ra buraq-o-bar nishast
But as for him who broke his foot in the path of exertion,
Buráq came up to him, and he mounted (and rode).
hamil-e-din bud u mahmul shud
qabil-e-farman bud u maqbul shud
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.
ta kanun farman pazirafte za shah
ba'd azin farman rasanad bar sipah
Until now, he was receiving commands from the King;
henceforth he delivers the (King's) commands to the people.
ta kanun aKHtar asar karde dar u
ba'd azin bashad amir-e-aKHtar u
Until now, the stars were influencing him;
henceforth he is the ruler of the stars.
gar tora ishkal aayad dar nazar
pas tu shaq dari dar inshaqqal-qamar
If (on this account) perplexity arise in thy sight (mind),
then thou wilt have doubts concerning The moon was cloven asunder.
taza kun iman na az guft-e-zaban
ai hawa ra taza karde dar nihan
Refresh thy faith, (but) not with talk of the tongue,
O thou who hast secretly refreshed thy (evil) desire.
ta hawa taza ast iman taza nist
kin hawa juz qufl-e-an darwaza nist
So long as desire is fresh, faith is not fresh,
for ’tis this desire that locks (against thee) that gate.
karda-e-tawil harf-e-bikr ra
kHesh ra tawil kun ne zikr ra
Thou hast interpreted (and altered the meaning of) the
virgin (uncorrupted) Word: interpret (alter) thyself, not the
(Divine) Book.
bar hawa ta'wil-e-kuran mi kuni
past-o-kazh shud az tu ma'ni-e-sani
Thou interpretest the Qur’án according to thy
desire: by thee the sublime meaning is degraded and perverted.
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