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4
2892-2916

  • 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 زمین 2895
  • 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 نرد 2900
  • 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 نمود 2905
  • 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 پدید 2910
  • 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 را 2915
  • 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).