هیچ خطاطی نویسد خط به فن ** بهر عین خط نه بهر خواندن
Does any calligrapher write artistically for the sake of the writing itself and not for the sake of the reading?
نقش ظاهر بهر نقش غایبست ** وان برای غایب دیگر ببست
The external form is for the sake of the unseen form; and that took shape for the sake of another unseen (form).
تا سوم چارم دهم بر می‌شمر ** این فواید را به مقدار نظر
Count up these corollaries to the third, fourth, or tenth in proportion to (your) insight.
هم‌چو بازیهای شطرنج ای پسر ** فایده‌ی هر لعب در تالی نگر
As (for example) the moves in chess, O son: behold the result of each move in the next one.
این نهادند بهر آن لعب نهان ** وان برای آن و آن بهر فلان2890
They made this (move) for the sake of that concealed move, and that for the next, and that (again) for such and such.
هم‌چنین دیده جهات اندر جهات ** در پی هم تا رسی در برد و مات
Even so (proceed), having perceived reasons within reasons, one after the other, in order that you may arrive at victory and checkmate.
اول از بهر دوم باشد چنان ** که شدن بر پایه‌های نردبان
The first is for the sake of the second, like mounting on the steps of a ladder;
و آن دوم بهر سوم می‌دان تمام ** تا رسی تو پایه پایه تا به بام
And deem the second to be for the sake of the third, (and so on) to the end, in order that you may arrive, step by step, at the roof.
شهوت خوردن ز بهر آن منی ** آن منی از بهر نسل و روشنی
The desire to eat is for the sake of the semen: that semen is for the sake of procreation and the light (which glows in the eyes of parents).
کندبینش می‌نبیند غیر این ** عقل او بی‌سیر چون نبت زمین2895
The man of dull sight sees naught but this: his intelligence is without motion, like the plants of the earth.
نبت را چه خوانده چه ناخوانده ** هست پای او به گل در مانده
Whether the plant is summoned (to move) or not summoned, its foot remains stuck fast in the mud.
گر سرش جنبد پیر باد رو ** تو به سر جنبانیش غره مشو
If its head move with the motion of the wind, go, be not deceived by its moving its head.
آن سرش گوید سمعنا ای صبا ** پای او گوید عصینا خلنا
Its head says, “We obey, O zephyr!” Its foot says, “We refuse to obey: let us alone!”
چون ندارد سیر می‌راند چون عام ** بر توکل می‌نهد چون کور گام
Since he (the man of dull sight) does not know how to move (on the Way to God), he advances like the vulgar, stepping (forward) on trust, like a blind man.
بر توکل تا چه آید در نبرد ** چون توکل کردن اصحاب نرد2900
Consider what comes of acting on trust in warfare: (it is vain) like the trust of dice-players.
وآن نظرهایی که آن افسرده نیست ** جز رونده و جز درنده‌ی پرده نیست
But those insights that are not frozen (dense and dull) are nothing if not piercing and veil-rending.
آنچ در ده سال خواهد آمدن ** این زمان بیند به چشم خویشتن
He (such a one) sees with his own eye at the present moment that which will come to pass in ten years.
هم‌چنین هر کس به اندازه‌ی نظر ** غیب و مستقبل ببیند خیر وشر
Similarly, every one sees the unseen and the future, (both) good and evil, according to the measure of his insight.
چونک سد پیش و سد پس نماند ** شد گذاره چشم و لوح غیب خواند
When the barrier in front and the barrier behind are removed, the eye penetrates and reads the tablet of the Unseen.
چون نظر پس کرد تا بدو وجود ** ماجرا و آغاز هستی رو نمود2905
When he (such a one) looks back to the origin of existence, the past circumstances and beginning of existence display themselves (to him)—
بحث املاک زمین با کبریا ** در خلیفه کردن بابای ما
(Namely), the disputation of the terrestrial angels with the (Divine) Majesty as to making our Father (Adam) the Vicegerent.
چون نظر در پیش افکند او بدید ** آنچ خواهد بود تا محشر پدید
When he casts his eye forward he sees plainly that which shall be (all that shall come to pass) till the (Last) Congregation.
پس ز پس می‌بیند او تا اصل اصل ** پیش می‌بیند عیان تا روز فصل
Therefore he sees back to the root of the root (the primal origin), and he sees forward clairvoyantly to the Day of Decision.
هر کسی اندازه‌ی روشن‌دلی ** غیب را بیند به قدر صیقلی
Every one, according to the measure of his spiritual enlightenment, sees the things unseen in proportion to the polishing (of the heart's mirror).
هر که صیقل بیش کرد او بیش دید ** بیشتر آمد برو صورت پدید2910
The more he polishes, the more he sees and the more visible does the form (of things unseen) become to him.
گر تو گویی کان صفا فضل خداست ** نیز این توفیق صیقل زان عطاست
If you say that that (spiritual) purity is (bestowed by) the grace of God, this success in polishing (the heart) is also (derived) from that (Divine) bounty.
قدر همت باشد آن جهد و دعا ** لیس للانسان الا ما سعی
That (devotional) work and prayer is in proportion to the (worshipper's) aspiration: Man hath nothing but what he hath striven after.
واهب همت خداوندست و بس ** همت شاهی ندارد هیچ خس
God alone is the giver of aspiration: no base churl aspires to be a king.
نیست تخصیص خدا کس را به کار ** مانع طوع و مراد و اختیار
God's assignment of a particular lot to any one does not hinder (him from exercising) consent and will and choice;
لیک چون رنجی دهد بدبخت را ** او گریزاند به کفران رخت را2915
But when He brings some trouble on an ill-fated man, he (that man) ungratefully packs off in flight;
نیکبختی را چو حق رنجی دهد ** رخت را نزدیکتر وا می‌نهد
(Whereas), when God brings some trouble on a good-fortuned (blessed) man, he always (approaches and) abides nearer (to God).
بددلان از بیم جان در کارزار ** کرده اسباب هزیمت اختیار
In battle the pusillanimous from fear for their lives have chosen the means (resource) of flight,
پردلان در جنگ هم از بیم جان ** حمله کرده سوی صف دشمنان
(While) the courageous, also from fear for their lives, have charged towards the ranks of the enemy.
رستمان را ترس و غم وا پیش برد ** هم ز ترس آن بددل اندر خویش مرد
Rustams (heroes) are borne onward by (their) fear and pain; from fear, too, the man of infirm spirit dies within himself.
چون محک آمد بلا و بیم جان ** زان پدید آید شجاع از هر جبان2920
Tribulation and fear for one's life are like a touchstone: thereby the brave man is distinguished from every coward.
وحی کردن حق به موسی علیه‌السلام کی ای موسی من کی خالقم تعالی ترا دوست می‌دارم
How God made a revelation to Moses, on whom be peace, saying, "O Moses, I who am the exalted Creator love thee."
گفت موسی را به وحی دل خدا ** کای گزیده دوست می‌دارم ترا
God spoke to Moses by inspiration of the heart, saying, “O chosen one, I love thee.”
گفت چه خصلت بود ای ذوالکرم ** موجب آن تا من آن افزون کنم
He (Moses) said, “O Bountiful One, (tell me) what disposition (in me) is the cause of that, in order that I may augment it.”
گفت چون طفلی به پیش والده ** وقت قهرش دست هم در وی زده
He (God) said, “Thou art like a child in the presence of its mother: when she chastises it, it still lays hold of her.
خود نداند که جز او دیار هست ** هم ازو مخمور هم از اوست مست
It does not even know that there is any one in the world except her: it is both afflicted with headache (sorrow) by her and intoxicated (with joy) by her.
مادرش گر سیلیی بر وی زند ** هم به مادر آید و بر وی تند2925
If its mother give it a slap, still it comes to its mother and clings to her.
از کسی یاری نخواهد غیر او ** اوست جمله شر او و خیر او
It does not seek help from any one but her: she is all its evil and its good.
خاطر تو هم ز ما در خیر و شر ** التفاتش نیست جاهای دگر
Thy heart, likewise, in good or evil (plight) never turns from Me to other quarters.
غیر من پیشت چون سنگست و کلوخ ** گر صبی و گر جوان و گر شیوخ
In thy sight all besides Me are as stones and clods, whether (they be) boys or youths or old men.”
هم‌چنانک ایاک نعبد در حنین ** در بلا از غیر تو لانستعین
Just as Thee we worship in yearning entreaty, (so) in tribulation we ask help of none but Thee.
هست این ایاک نعبد حصر را ** در لغت و آن از پی نفی ریا2930
This Thee we worship is (used) idiomatically for the purpose of (expressing) appropriation, and that (appropriation) is for the purpose of negating hypocrisy.
هست ایاک نستعین هم بهر حصر ** حصر کرده استعانت را و قصر
Of Thee we ask help also is for the purpose of appropriation: he (who recites these words) appropriates and restricts the asking of help,
که عبادت مر ترا آریم و بس ** طمع یاری هم ز تو داریم و بس
Meaning, “We perform worship to Thee alone; we have hope of help from Thee alone.”
خشم کردن پادشاه بر ندیم و شفاعت کردن شفیع آن مغضوب علیه را و از پادشاه درخواستن و پادشاه شفاعت او قبول کردن و رنجیدن ندیم از این شفیع کی چرا شفاعت کردی
How a king was enraged with his boon-companion, and an intercessor interceded on behalf of the object of (the king's) anger and begged the king (to pardon the offender); and how (when) the king accepted his intercession, the boon-companion resented the action of the intercessor and asked, "Why did you intercede?"
پادشاهی بر ندیمی خشم کرد ** خواست تا از وی برآرد دود و گرد
A king was enraged with a boon-companion and was about to reduce him to smoke and dust.
کرد شه شمشیر بیرون از غلاف ** تا زند بر وی جزای آن خلاف
The king drew his sword from the scabbard that he might inflict upon him the punishment for that disobedience.
هیچ کس را زهره نه تا دم زند ** یا شفیعی بر شفاعت بر تند2935
No one had the courage to utter a word nor any intercessor to venture on intercession,