pa-e-wapas kashidan-e-kHargosh az sher chun nazdik-e-chah rasid
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 mānad-o-pā kashīd
When the lion came near the well,
he saw that the hare lagged on the way and stepped back.
guft pā vāpas kashīdī tū churā
pā-e-rā vāpas ma-kash pesh andar aa
He said, Why have you stepped back?
Do not step back, come on!
guft kū 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 rūyam rā namī biinī chu zar
za andarūñ ḳhud mī 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 rā mu’ārrif 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.
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.
bāñg-e-har chīze rasānad zar ḳhabar
tā ba-dānī bāñg-e-ḳhar az bāñg-e-dar
Touching the discrimination of persons (one from another), the Prophet said,
‘A man is hidden when his tongue is folded up.’
guft paiġhambar ba-tam.īz-e-kasāñ
mar.u-makHfīun ladā tayyil-lisāñ
The colour of the face indicates the state of the heart:
have pity on me, implant love of me in thy heart.
rañg-e-rū az hāl-e-dil dārad nishāñ
rahmatam kun mehr-e-man dar dil-e-nishāñ
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.
rañg rū-e-surkH dārad bāñ-e-shukr
baañg 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;
dar man aamad āñ-ki dast-o-pā ba-burd
rañg rūe-o-qūvat-o-sīmā ba-burd
That which shatters every thing it comes upon,
tears up every tree from root and bottom;
āñ-ki dar har cheh dar aayad ba-shikand
har daraḳht az bīkH-o-bun uu bar kunad
There has come upon me that by which man and animal, mineral and plant have been checkmated.
dar man aamad āñ-ki az ve gasht maat
ādmī-o-jānvar jāmid nabāt
These indeed are (only) parts, (but) wholes (too) are
by him (Doom) made yellow in hue and corrupt in odour,
iiñ ḳhud ajzā and kulliyāt azū
zard darda rañg-o-fāsid karda bū
So that the world is now patient, now thankful;
the garden now puts on a robe (of verdure) and again is bare.
tā-jahāñ gah sābirast-o-gah shakūr
bostāñ gah hullah poshad gaah 'uur
The sun, which rises fire-coloured,
at another hour sinks headlong.
āftābe kū bar aayad naar guuñ
sā'ate dīgar shavad uu sar-nigūñ
Stars shining in the four quarters (of the sky) are,
from time to time, afflicted with (consumed by) burning.
akHtarāne tafta bar chaar taaq
lahza-lahza mubtilā-e-ehtirāq
The moon, which excels the stars in beauty,
becomes like a phantom from the malady of a phthisis.
maah kū afzūd za aḳhtar dar jamāl
shud za rañj-e-diq mānind-e-ḳhayāl
This earth, quiet and controlled,
is thrown by earthquakes into feverish tremors.
iiñ zamīn-e-bā-sukūn-e-bā-adab
andar aarad zalzala-hash dar laraz tab
Oh, from this inherited woe many a mountain in
the world has become tiny fragments and (grains of) sand.
ai busā ki ziiñ balā-e-murd-reg
gashta ast andar jahāñ uu kHurd-o-reg
This air is conjoined with the (vital) spirit, (but) when
the Divine destiny comes, it turns pestilential and stinking.
iiñ havā bā-rūh aamad muqtarin
The sweet water that was a sister (congenial) to the spirit
(after standing) in a pool, became yellow and bitter and turbid.
aab ḳhush kū ruuh rā hamshīra shud
dar ġhadīre zard-o-talkH-o-tīra shud
The fire that has wind in its moustache—
a single puff of wind calls death upon it.
ātishe kū baad dārad dar burūt
ham yake baade baro ḳhvāñd yamūt
The state of the sea (is such that) from its agitation and
commotion (you may) perceive the changes of its mind.
hāl-e-dariyā za iztirāb-o-josh-e-ū
fahm kun tabdīl-hā-e-hos-e-ū
The whirling heaven, which is (ever engaged) in seeking
and searching—its state is like the state of its children;
charkH-e-sargardāñ ki andar justajūst
hāl-e-ū chuuñ hāl-e-farzandān-e-ūst
Now nadir, now middle, now zenith:
therein are host on host of stars fortunate and unlucky.
gah hazīz-o-gāh-e-ausat gāh-e-auj
andarū az sā'd-o-nahse fauj-fauj
From thyself, O part made up of wholes,
apprehend the state of every simple (uncompounded) thing.
ḳhud ai juzvai za kulluhā muḳhtalat
fahm mī kun hālat-e-har munbasit
In as much as wholes suffer grief and pain, how should
their part not be pale-faced (sick and subject to decay)?
chūñki kulliyāt rā ranjast-o-dard
juzv īshāñ chuuñ na-bāshad rū-e-zard
Especially a part which is composed of contraries—
of water and earth and fire and air.
ḳhāssa juzvai kū za azdādast jam'
za āb-o-kHāk-o-ātish-o-bādast jam'
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.
iiñ 'ajab na-buvad ki mesh az garag jast
iiñ 'ajab kiiñ mesh dil dar garag bast
Life is the peace (harmony) of contraries;
death is the fact that war arose between them.
zindagānī āshtī-e-ziddhāst
marg aañ kandar miyān-e-shāñ jañg ḳhāst
The grace of God has given amity to this lion and wild-ass— these two far distant contraries.
lutf-e-haq iiñ sher rā-o-gor rā
ilif dādast iiñ do zid duur rā
Since the world is sick and a prisoner,
what wonder if the sick one is passing away?
chuuñ jahāñ ranjūr-o-zindānī buvad
chah ajab ranjūr agar faanī buud
From this point of view he (the hare) recited counsels to the lion.
I have lagged behind, said he, because of these bonds.
ḳhvāñd bar sher-e-ū aziiñ rū pandhā
guft man pasmānda-am ziiñ pandhā
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 manad-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 chura
pa-e-ra wapas ma-kash 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 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.
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.
bang-e-har chize rasanad zar KHabar
ta ba-dani bang-e-KHar az bang-e-dar
Touching the discrimination of persons (one from another), the Prophet said,
‘A man is hidden when his tongue is folded up.’
guft paighambar ba-tamiz-e-kasan
maru-makHfiun lada tayyil-lisan
The colour of the face indicates the state of the heart:
have pity on me, implant love of me in thy heart.
rang-e-ru az haal-e-dil darad nishan
rahmatam kun mehr-e-man dar dil-e-nishan
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.
rang ru-e-surkH darad ban-e-shukr
bang 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;
dar man aamad aan-ki dast-o-pa ba-burd
rang rue-o-quwat-o-sima ba-burd
That which shatters every thing it comes upon,
tears up every tree from root and bottom;
aan-ki dar har cheh dar aayad ba-shikand
har daraKHt az bikH-o-bun u bar kunad
There has come upon me that by which man and animal, mineral and plant have been checkmated.
dar man aamad aan-ki az we gasht mat
aadmi-o-jaanwar jamid nabaat
These indeed are (only) parts, (but) wholes (too) are
by him (Doom) made yellow in hue and corrupt in odour,
in KHud ajza and kulliyat azu
zard darda rang-o-fasid karda bu
So that the world is now patient, now thankful;
the garden now puts on a robe (of verdure) and again is bare.
ta-jahan gah sabirast-o-gah shakur
bostan gah hullah poshad gah 'ur
The sun, which rises fire-coloured,
at another hour sinks headlong.
aaftabe ku bar aayad nar gun
sa'ate digar shawad u sar-nigun
Stars shining in the four quarters (of the sky) are,
from time to time, afflicted with (consumed by) burning.
akHtarane tafta bar chaar taq
lahza-lahza mubtila-e-ehtiraq
The moon, which excels the stars in beauty,
becomes like a phantom from the malady of a phthisis.
mah ku afzud za aKHtar dar jamal
shud za ranj-e-diq manind-e-KHayal
This earth, quiet and controlled,
is thrown by earthquakes into feverish tremors.
in zamin-e-ba-sukun-e-ba-adab
andar aarad zalzala-hash dar laraz tab
Oh, from this inherited woe many a mountain in
the world has become tiny fragments and (grains of) sand.
ai busa ki zin bala-e-murd-reg
gashta ast andar jahan u kHurd-o-reg
This air is conjoined with the (vital) spirit, (but) when
the Divine destiny comes, it turns pestilential and stinking.
in hawa ba-ruh aamad muqtarin
The sweet water that was a sister (congenial) to the spirit
(after standing) in a pool, became yellow and bitter and turbid.
aab KHush ku ruh ra hamshira shud
dar ghadire zard-o-talkH-o-tira shud
The fire that has wind in its moustache—
a single puff of wind calls death upon it.
aatishe ku baad darad dar burut
hum yake baade baro KHwand yamut
The state of the sea (is such that) from its agitation and
commotion (you may) perceive the changes of its mind.
haal-e-dariya za iztirab-o-josh-e-u
fahm kun tabdil-ha-e-hos-e-u
The whirling heaven, which is (ever engaged) in seeking
and searching—its state is like the state of its children;
charkH-e-sargardan ki andar justajust
haal-e-u chun haal-e-farzandan-e-ust
Now nadir, now middle, now zenith:
therein are host on host of stars fortunate and unlucky.
gah haziz-o-gah-e-ausat gah-e-auj
andaru az sa'd-o-nahse fauj-fauj
From thyself, O part made up of wholes,
apprehend the state of every simple (uncompounded) thing.
KHud ai juzwai za kulluha muKHtalat
fahm mi kun haalat-e-har munbasit
In as much as wholes suffer grief and pain, how should
their part not be pale-faced (sick and subject to decay)?
chunki kulliyat ra ranjast-o-dard
juzw ishan chun na-bashad ru-e-zard
Especially a part which is composed of contraries—
of water and earth and fire and air.
KHassa juzwai ku za azdadast jam'
za aab-o-kHak-o-atish-o-baadast jam'
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.
in 'ajab na-buwad ki mesh az garag jast
in 'ajab kin mesh dil dar garag bast
Life is the peace (harmony) of contraries;
death is the fact that war arose between them.
zindagani aashti-e-ziddhast
marg aan kandar miyan-e-shan jang KHast
The grace of God has given amity to this lion and wild-ass— these two far distant contraries.
lutf-e-haq in sher ra-o-gor ra
ilif dadast in do zid dur ra
Since the world is sick and a prisoner,
what wonder if the sick one is passing away?
chun jahan ranjur-o-zindani buwad
chah ajab ranjur agar fani bud
From this point of view he (the hare) recited counsels to the lion.
I have lagged behind, said he, because of these bonds.
KHwand bar sher-e-u azin ru pandha
guft man pasmanda-am zin pandha
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