فی السماء رزقکم بشنیدهای ** اندر این پستی چه بر چفسیدهای
Thou hast heard (the text) “in the sky is your daily bread”. Wherefore hast thou stuck to this low place?
ترس و نومیدیت دان آواز غول ** میکشد گوش تو تا قعر سفول
Deem thy fear and despair to be the voice of the ghoul drawing thine ear (down) to the abyss of degradation.
هر ندایی که ترا بالا کشید ** آن ندا میدان که از بالا رسید
Every call that draws thee upward—know that that call has come from on high.
هر ندایی که ترا حرص آورد ** بانگ گرگی دان که او مردم درد
Every call that excites cupidity in thee—know that it is the howl of the wolf which tears men (to pieces).
این بلندی نیست از روی مکان ** این بلندیهاست سوی عقل و جان1960
This (afore-mentioned) height is not (high) in respect of position; these “heights” are towards (refer to) mind and spirit.
هر سبب بالاتر آمد از اثر ** سنگ و آهن فایق آمد بر شرر
Every cause is higher than the effect: the stone and iron (from which fire is struck) are superior to the sparks.
آن فلانی فوق آن سرکش نشست ** گر چه در صورت به پهلویش نشست
Such and such a person is (really) seated above that one who lifts up his head so haughtily, though in appearance he is seated beside him.
فوقی آن جاست از روی شرف ** جای دور از صدر باشد مستخف
The superiority of that (person's) place is in respect of (his spiritual) nobility; the place (that is) far from the (spiritual) seat of honour is held in slight regard.
سنگ و آهن زین جهت که سابق است ** در عمل فوقی این دو لایق است
Forasmuch as the stone and iron are prior in action, the superiority of these twain is proper;
و آن شرر از روی مقصودی خویش ** ز آهن و سنگ است زین رو پیش و بیش1965
But those sparks, in respect of their being the final cause, are from this point of view far in front of (superior to) the iron and stone.
سنگ و آهن اول و پایان شرر ** لیک این هر دو تنند و جان شرر
The stone and iron are first, and the sparks last; but these twain are the body, and the sparks are the soul.
آن شرر گر در زمان واپستر است ** در صفت از سنگ و آهن برتر است
If those sparks are posterior in time, (yet) in quality they are higher than the stone and iron.
در زمان شاخ از ثمر سابقتر است ** در هنر از شاخ او فایقتر است
The bough is prior to the fruit in time, (but) it (the fruit) is superior to the bough in excellence.
چون که مقصود از شجر آمد ثمر ** پس ثمر اول بود و آخر شجر
Since the fruit is the final cause of the tree, it follows that the fruit is (really) first, the tree last.
خرس چون فریاد کرد از اژدها ** شیر مردی کرد از جنگش جدا1970
When the bear cried out for help against the dragon, a valiant man removed it from the (dragon's) claws.
حیلت و مردی بهم دادند پشت ** اژدها را او بدین قوت بکشت
Cunning and courage gave support to each other: by this strength he slew the dragon.
اژدها را هست قوت حیله نیست ** نیز فوق حیلهی تو حیلهای است
The dragon has strength, (but) it has not cunning; again, there is a cunning above your cunning.
حیلهی خود را چو دیدی باز رو ** کز کجا آمد سوی آغاز رو
When you have regarded your own cunning, go back (and see) whence it came: go to the origin.
هر چه در پستی است آمد از علا ** چشم را سوی بلندی نه هلا
Whatever is below has come from above: come on, turn your eye towards the height.
روشنی بخشد نظر اندر علی ** گر چه اول خیرگی آرد بلی1975
Looking aloft gives light, though at first it produces dazzlement; yes, it does.
چشم را در روشنایی خوی کن ** گر نه خفاشی نظر آن سوی کن
Accustom your eye to the light; if you are not a bat, look in that direction.
عاقبت بینی نشان نور تست ** شهوت حالی حقیقت گور تست
Vision of the end is the sign of your (having the) light; the lust of the moment is in truth your (dark) grave.
عاقبت بینی که صد بازی بدید ** مثل آن نبود که یک بازی شنید
The man with vision of the end, who has seen a hundred artifices, is not like him that has (only) heard of one artifice,
ز آن یکی بازی چنان مغرور شد ** کز تکبر ز اوستادان دور شد
(And who) has been so befooled by that one artifice that in his pride he has become alienated from the masters.
سامریوار آن هنر در خود چو دید ** او ز موسی از تکبر سر کشید1980
Like Sámirí, when he has seen in himself that (little) skill, through pride he has rebelled against (a) Moses.
او ز موسی آن هنر آموخته ** وز معلم چشم را بر دوخته
He has learned that skill from (a) Moses and (then) closed his eyes to his teacher.
لاجرم موسی دگر بازی نمود ** تا که آن بازی و جانش را ربود
Moses, of course, exhibited another artifice, so that it swept away (both) that artifice (of Sámirí) and his life.
ای بسا دانش که اندر سر دود ** تا شود سرور بدان خود سر رود
Oh, many is the knowledge (talent) that runs in the head (and urges) that he (the owner) should become eminent—in truth, through that (knowledge) his head goes (he loses his life).
سر نخواهی که رود تو پای باش ** در پناه قطب صاحب رای باش
If you wish not your head to be lost, be (lowly as) a foot: be under the protection of the Qutb who is possessed of discernment.
گر چه شاهی خویش فوق او مبین ** گر چه شهدی جز نبات او مچین1985
Though you be a king, deem not yourself above him: though you be honey, gather naught but his sugar-cane.
فکر تو نقش است و فکر اوست جان ** نقد تو قلب است و نقد اوست کان
Your thought is the outward form, and his thought is the soul: your coin is false, and his coin is (pure as) the mine.
او تویی خود را بجو در اوی او ** کو و کو گو فاخته شو سوی او
You are (really) he: seek yourself in his “he” (personality). Say coo, coo: become a dove (flying) towards him.