tanz-o-inkar kardan-e-baadshah-e-jahud-o-qubul na-kardan-e-nasihat-e-kHasan-e-kHwesh
tanz-o-inkār kardan-e-bādshāh-e-jahūd-o-qubūl na-kardan-e-nasīhat-e-kHāsān-e-kHvesh
How the Jewish king scoffed and denied
and would not accept the counsel of his intimates.
iiñ 'ajā.ib diid aañ shāh-e-jahūd
juz ki tanz-o-juz ki inkārash na-būd
The king of the Jews beheld these marvellous things,
(but) he had naught (to say) except mockery and denial.
nāsehāñ guftand az had ma-guzrāñ
markab-e-istīza rā chandīñ marāñ
His counsellors said, Do not let (this injustice)
go beyond bounds, do not drive the steed of obstinacy so far.
nāsehāñ rā dast bast-o-band kard
zulm rā paivand dar paivand kard
He handcuffed the counsellors and confined them,
he committed one injustice after another.
baañg aamad kaar chuuñ īñ-jā rasīd
pā-e-dār ai sag ki qahr-e-mā rasīd
When the matter reached this pass, a shout came—Hold thy foot (stop),
O cur! For Our vengeance is come.
baad az aañ ātish chahal gaz bar faroḳht
halqa gasht-o-āñ jahūdāñ rā ba-soḳht
After that, the fire blazed up forty ells high,
became a ring, and consumed those Jews.
asl-e-īshāñ buud za ātish ibtidā
sū-e-asl-e-ḳhvesh raftand intihā
From fire was their origin in the beginning:
they went (back) to their origin in the end.
ham za ātish zaada būdand aañ farīq
juzv-hā rā sū-e-kul bāshad tarīq
That company were born of fire: the way
of particulars is towards the universal.
ātishe būdand momin soz-o-bas
soḳht ḳhud rā ātish-e-īshāñ chu ḳhas
They were only a fire to consume the true believers:
their fire consumed itself like rubbish.
āñ-ki būdast ummuhu al-hāviya
haviya aamad mar uu rā zāviya
He whose mother is Háwiya (Hell-fire)—
Háwiya shall become his cell (abode).
mādar-e-farzand jūyān-e-vai-ast
asl-hā mar far'-hā rā dar pai-ast
The mother of the child is (always) seeking it:
the fundamentals pursue the derivatives.
aab andar hauz agar zindānī-ast
baad nashfash mī kunad kaar kānī-ast
If water is imprisoned in a tank, the wind sucks it up,
for it (the wind) belongs to the original (source):
mī rihānad mī burad tā mā'danash
andak-ankad tā ba-bīnī burdanash
It sets it free, it wafts it away to its source,
little by little, so that you do not see its wafting;
viiñ nafas jaañ hā-e-mā rā ham-chunāñ
andak andak duzdad az habs-e-jahāñ
And our souls likewise this breath (of ours) steals away,
little by little, from the prison of the world.
tā ilaihi yas'ad atyābul-kalim
sā'idan minnā ilā haisu 'alim
The perfumes of our (good) words ascend even unto Him,
ascending from us whither God knoweth.
tartaqā anfāsunā bil-muntaqā
muthafam-minnā ilā dāril-baqā
Our breaths soar up with the choice (words),
as a gift from us, to the abode of everlastingness;
summa ta.atīnā mukāfāt-ul-maqāl
ze'fu-zāka rahmatan min zil-jalāl
Then comes to us the recompense of our speech, a double
(recompense) thereof, as a mercy from (God) the Glorious;
summa yuljīnā ilā amsālihā
kai yanālul-'abdu mimmā nālahā
Then He causes us to repair to (makes us utter) good words like those (already uttered),
that His servant may obtain (something more) of what he has obtained.
hā-kazā tā'ruj-o-tanzil dā.imā
zā falā zilta 'alaihi qā.imā
Thus do they (our good words) ascend while it (the Divine mercy) descends continually:
mayst thou never cease to keep up that (ascent and descent)!
pārsī go.em yā'nī iiñ kashish
zaañ taraf aayad ki aamad aañ chashish
Let us speak Persian: the meaning is that this attraction (by which God draws the soul towards Himself)
comes from the same quarter whence came that savour (spiritual delight experienced in and after prayer).
chashm-e-har qaume ba-sū-e-māñda ast
kaañ taraf yak roz zauqe rāñda ast
The eyes of every set of people remain (turned) in the direction
where one day they satisfied a (longing for) delight.
zauq-e-jins az jins-e-ḳhud bāshad yaqīñ
zauq-e-juzv az kull-e-ḳhud bāshad ba-bīñ
The delight of (every) kind is certainly in its own kind (congener):
the delight of the part, observe, is in its whole;
yā magar aañ qābil-e-jinse buvad
chuuñ badū paivast jins-e-ū shavad
Or else, that (part) is surely capable of (attachment to) a (different) kind and,
when it has attached itself thereto, becomes homogeneous with it,
ham-chu āb-o-nāñ ki jins-e-mā nabūd
gasht jins-e-mā-o-andar mā fazūd
As (for instance) water and bread, which were not our congeners,
became homogeneous with us and increased within us (added to our bulk and strength).
naqsh-e-jinsiyyat na-dārad āb-o-nāñ
za e'tibār-e-ākHir āñ-rā jins daañ
Water and bread have not the appearance of being our congeners,
(but) from consideration of the end (final result) deem them to be homogeneous (with us).
var za ġhair-e-jins bāshad zauq-e-mā
aañ magar mānind bāshad jins rā
And if our delight is (derived) from something not homogeneous,
that (thing) will surely resemble the congener.
āñ-ki māñandast bāshad 'āriyat
'āriyat baaqī na-mānad 'āqibat
That which (only) bears a resemblance is a loan:
a loan is impermanent in the end.
murġh rā gar zauq aayad az safīr
chūñki jins-e-ḳhud nayābad shud nafīr
Although the bird is delighted by (the fowler's) whistle, it takes fright when it
(sees him and) does not find its own congener.
tishna rā gar zauq aayad az sarāb
chuuñ rasad dar vai gurezad jūyad aab
Although the thirsty man is delighted by the mirage,
he runs away when he comes up to it, and seeks for water.
muflisāñ gar ḳhush shavand az zarr-e-qalb
lek aañ rusvā shavad dar dār-e-zarb
Moreover, the insolent are pleased with base gold,
yet that (gold) is put to shame in the mint.
tā zar andūdīt az rah nafkanad
tā ḳhayāl-e-kazh turā chah nafkanad
(Take heed) lest gildedness (imposture) cast you out of the (right) way,
lest false imagination cast you into the well.
az kalīlā baaz jū aañ qissa rā
va-andar aañ qissa talab kun hissa rā
Seek the story (illustrating this) from (the book of) Kalíla (and Dimna),
and search out the moral (contained) in the story.
tanz-o-inkar kardan-e-baadshah-e-jahud-o-qubul na-kardan-e-nasihat-e-kHasan-e-kHwesh
How the Jewish king scoffed and denied
and would not accept the counsel of his intimates.
in 'ajaib did aan shah-e-jahud
juz ki tanz-o-juz ki inkarash na-bud
The king of the Jews beheld these marvellous things,
(but) he had naught (to say) except mockery and denial.
nasehan guftand az had ma-guzran
markab-e-istiza ra chandin maran
His counsellors said, Do not let (this injustice)
go beyond bounds, do not drive the steed of obstinacy so far.
nasehan ra dast bast-o-band kard
zulm ra paiwand dar paiwand kard
He handcuffed the counsellors and confined them,
he committed one injustice after another.
bang aamad kar chun in-ja rasid
pa-e-dar ai sag ki qahr-e-ma rasid
When the matter reached this pass, a shout came—Hold thy foot (stop),
O cur! For Our vengeance is come.
baad az aan aatish chahal gaz bar faroKHt
halqa gasht-o-an jahudan ra ba-soKHt
After that, the fire blazed up forty ells high,
became a ring, and consumed those Jews.
asl-e-ishan bud za aatish ibtida
su-e-asl-e-KHwesh raftand intiha
From fire was their origin in the beginning:
they went (back) to their origin in the end.
hum za aatish zada budand aan fariq
juzw-ha ra su-e-kul bashad tariq
That company were born of fire: the way
of particulars is towards the universal.
aatishe budand momin soz-o-bas
soKHt KHud ra aatish-e-ishan chu KHas
They were only a fire to consume the true believers:
their fire consumed itself like rubbish.
aan-ki budast ummuhu al-hawiya
hawiya aamad mar u ra zawiya
He whose mother is Háwiya (Hell-fire)—
Háwiya shall become his cell (abode).
madar-e-farzand juyan-e-wai-ast
asl-ha mar far'-ha ra dar pai-ast
The mother of the child is (always) seeking it:
the fundamentals pursue the derivatives.
aab andar hauz agar zindani-ast
baad nashfash mi kunad kar kani-ast
If water is imprisoned in a tank, the wind sucks it up,
for it (the wind) belongs to the original (source):
mi rihanad mi burad ta ma'danash
andak-ankad ta ba-bini burdanash
It sets it free, it wafts it away to its source,
little by little, so that you do not see its wafting;
win nafas jaan ha-e-ma ra ham-chunan
andak andak duzdad az habs-e-jahan
And our souls likewise this breath (of ours) steals away,
little by little, from the prison of the world.
ta ilaihi yas'ad atyabul-kalim
sa'idan minna ila haisu 'alim
The perfumes of our (good) words ascend even unto Him,
ascending from us whither God knoweth.
tartaqa anfasuna bil-muntaqa
muthafam-minna ila daril-baqa
Our breaths soar up with the choice (words),
as a gift from us, to the abode of everlastingness;
summa tatina mukafat-ul-maqal
ze'fu-zaka rahmatan min zil-jalal
Then comes to us the recompense of our speech, a double
(recompense) thereof, as a mercy from (God) the Glorious;
summa yuljina ila amsaliha
kai yanalul-'abdu mimma nalaha
Then He causes us to repair to (makes us utter) good words like those (already uttered),
that His servant may obtain (something more) of what he has obtained.
ha-kaza ta'ruj-o-tanzil daima
za fala zilta 'alaihi qaima
Thus do they (our good words) ascend while it (the Divine mercy) descends continually:
mayst thou never cease to keep up that (ascent and descent)!
parsi goem ya'ni in kashish
zan taraf aayad ki aamad aan chashish
Let us speak Persian: the meaning is that this attraction (by which God draws the soul towards Himself)
comes from the same quarter whence came that savour (spiritual delight experienced in and after prayer).
chashm-e-har qaume ba-su-e-manda ast
kan taraf yak roz zauqe randa ast
The eyes of every set of people remain (turned) in the direction
where one day they satisfied a (longing for) delight.
zauq-e-jins az jins-e-KHud bashad yaqin
zauq-e-juzw az kull-e-KHud bashad ba-bin
The delight of (every) kind is certainly in its own kind (congener):
the delight of the part, observe, is in its whole;
ya magar aan qabil-e-jinse buwad
chun badu paiwast jins-e-u shawad
Or else, that (part) is surely capable of (attachment to) a (different) kind and,
when it has attached itself thereto, becomes homogeneous with it,
ham-chu aab-o-nan ki jins-e-ma nabud
gasht jins-e-ma-o-andar ma fazud
As (for instance) water and bread, which were not our congeners,
became homogeneous with us and increased within us (added to our bulk and strength).
naqsh-e-jinsiyyat na-darad aab-o-nan
za e'tibar-e-akHir aan-ra jins dan
Water and bread have not the appearance of being our congeners,
(but) from consideration of the end (final result) deem them to be homogeneous (with us).
war za ghair-e-jins bashad zauq-e-ma
aan magar manind bashad jins ra
And if our delight is (derived) from something not homogeneous,
that (thing) will surely resemble the congener.
aan-ki manandast bashad 'ariyat
'ariyat baqi na-manad 'aqibat
That which (only) bears a resemblance is a loan:
a loan is impermanent in the end.
murgh ra gar zauq aayad az safir
chunki jins-e-KHud nayabad shud nafir
Although the bird is delighted by (the fowler's) whistle, it takes fright when it
(sees him and) does not find its own congener.
tishna ra gar zauq aayad az sarab
chun rasad dar wai gurezad juyad aab
Although the thirsty man is delighted by the mirage,
he runs away when he comes up to it, and seeks for water.
muflisan gar KHush shawand az zarr-e-qalb
lek aan ruswa shawad dar dar-e-zarb
Moreover, the insolent are pleased with base gold,
yet that (gold) is put to shame in the mint.
ta zar andudit az rah nafkanad
ta KHayal-e-kazh tura chah nafkanad
(Take heed) lest gildedness (imposture) cast you out of the (right) way,
lest false imagination cast you into the well.
az kalila baz ju aan qissa ra
wa-andar aan qissa talab kun hissa ra
Seek the story (illustrating this) from (the book of) Kalíla (and Dimna),
and search out the moral (contained) in the story.
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