taulīdan-e-sher az der āmdan-e-kHargosh
How the lion roared wrathfully because the hare was late in coming.
ham-chu aañ ḳhargosh kū bar sher zad
rūh-e-ū ke buud andar ḳhurd-e-qad
As (for example) the hare who struck against the lion:
how was his spirit analogous to his stature?
sher mī guft az sare-tezī-o-khashm
kaz rah-e-gosham 'adū bar bast chashm
The lion from fury and rage was saying,
By means of my ear the enemy has bound up my eye.
makr-hā-e-jabriyānam basta kard
teġh-e-chobīñ shaañ tanam rā ḳhasta kard
The tricks of the necessitarians have bound me (in captivity); their wooden sword has wounded my body.
ziiñ sapash man nashnavam aañ damdama
bāñg-e-devānst-o-ġholāñ aañ hama
After this I will not hearken to their palaver: all that is (only meant to deceive, like) the cry of demons and ghouls.
bar darāñ ai dil tū īshāñ rā mah iist
post shaañ bar kun kishāñ juz post niist
O my heart, tear them to pieces, do not lag;
rend their skins, for they have naught but skin.”
post che buvad guft-hā-e-rañg-rañg
chuun zirah bar aab kish na-buvad darañg
What is skin? Specious words, like ripples
on water which have no continuance.
iiñ suḳhan chuuñ post-mā'nī maġhz-dāñ
iiñ suḳhan chuuñ naqsh-o-mā'nī ham-chu jaañ
Know that these words are as the skin (rind), and the meaning is (as) the kernel; these words are as the form, and the
meaning is like the spirit.
post bāshad maġhz-e-bad rā 'aib-posh
maġhz-e-neko rā za ġhairat ġhaib posh
The skin hides the defect of the bad kernel;
it (also) hides jealously the secrets of the good kernel.
chuuñ qalam az baad bad daftar za aab
har che ba-navīsī fanā gardad shitāb
When the pen is of wind and the scroll of water,
whatever you write perishes speedily;
naqsh-e-ābast ar vafā juuī azaañ
baaz gardī dast-hā-e-kHud gazāñ
It is written on water: if you seek constancy from it,
you will return biting your hands (in disappointment).
baad dar mardum havā-o-ārzūst
chuuñ havā ba-guzāshtī paiġhām-e-hūst
The wind in men is vanity and desire; when you have
abandoned vanity, (then) is (the time for) the message from
Him (God).
ḳhush buvad piaġhām-hā-e-kirdgār
kū za sar tā paa.e bāshad pā-e-dār
Sweet are the messages of the Maker, for it (that message) from head to foot (from first to last) is enduring.
kHutba-e-shāhāñ ba-gardad vaañ kiyā
juz kiyā-o-kHutba-hā-e-ambiyā
The khutbas for kings change (and pass), and their empire; (all will pass) except the empire and khutbas (insignia) of the prophets,
zāñ-ki bavash-e-pādshāhāñ az havāst
baar naama ambiyā az kibriyāst
Because the pomp of kings is from (earthly) vanity, (while) the glorious privilege of the prophets is from (Divine) Majesty.
az daram-hā nām-e-shāhāñ bar kunand
nām-e-ahmad tā abad bar mī zanand
The names of kings are removed from the dirhems, (but) the
name of Ahmad (Mohammed) is stamped on them for ever.
nām-e-ahmad nām-e-jumla ambiyāst
chūñki sad aamad navad ham pesh-e-māst
The name of Ahmad is the name of all the prophets:
when the hundred comes (is counted), ninety is with us as well.
taulidan-e-sher az der aamdan-e-kHargosh
How the lion roared wrathfully because the hare was late in coming.
ham-chu aan KHargosh ku bar sher zad
ruh-e-u ke bud andar KHurd-e-qad
As (for example) the hare who struck against the lion:
how was his spirit analogous to his stature?
sher mi guft az sare-tezi-o-khashm
kaz rah-e-gosham 'adu bar bast chashm
The lion from fury and rage was saying,
By means of my ear the enemy has bound up my eye.
makr-ha-e-jabriyanam basta kard
tegh-e-chobin shan tanam ra KHasta kard
The tricks of the necessitarians have bound me (in captivity); their wooden sword has wounded my body.
zin sapash man nashnawam aan damdama
bang-e-dewanst-o-gholan aan hama
After this I will not hearken to their palaver: all that is (only meant to deceive, like) the cry of demons and ghouls.
bar daran ai dil tu ishan ra mah ist
post shan bar kun kishan juz post nist
O my heart, tear them to pieces, do not lag;
rend their skins, for they have naught but skin.”
post che buwad guft-ha-e-rang-rang
chun zirah bar aab kish na-buwad darang
What is skin? Specious words, like ripples
on water which have no continuance.
in suKHan chun post-ma'ni maghz-dan
in suKHan chun naqsh-o-ma'ni ham-chu jaan
Know that these words are as the skin (rind), and the meaning is (as) the kernel; these words are as the form, and the
meaning is like the spirit.
post bashad maghz-e-bad ra 'aib-posh
maghz-e-neko ra za ghairat ghaib posh
The skin hides the defect of the bad kernel;
it (also) hides jealously the secrets of the good kernel.
chun qalam az baad bad daftar za aab
har che ba-nawisi fana gardad shitab
When the pen is of wind and the scroll of water,
whatever you write perishes speedily;
naqsh-e-abast ar wafa jui azan
baz gardi dast-ha-e-kHud gazan
It is written on water: if you seek constancy from it,
you will return biting your hands (in disappointment).
baad dar mardum hawa-o-arzust
chun hawa ba-guzashti paigham-e-hust
The wind in men is vanity and desire; when you have
abandoned vanity, (then) is (the time for) the message from
Him (God).
KHush buwad piagham-ha-e-kirdgar
ku za sar ta pae bashad pa-e-dar
Sweet are the messages of the Maker, for it (that message) from head to foot (from first to last) is enduring.
kHutba-e-shahan ba-gardad wan kiya
juz kiya-o-kHutba-ha-e-ambiya
The khutbas for kings change (and pass), and their empire; (all will pass) except the empire and khutbas (insignia) of the prophets,
zan-ki bawash-e-padshahan az hawast
bar nama ambiya az kibriyast
Because the pomp of kings is from (earthly) vanity, (while) the glorious privilege of the prophets is from (Divine) Majesty.
az daram-ha nam-e-shahan bar kunand
nam-e-ahmad ta abad bar mi zanand
The names of kings are removed from the dirhems, (but) the
name of Ahmad (Mohammed) is stamped on them for ever.
nam-e-ahmad nam-e-jumla ambiyast
chunki sad aamad nawad hum pesh-e-mast
The name of Ahmad is the name of all the prophets:
when the hundred comes (is counted), ninety is with us as well.
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