He said, “O pure-bosomed one, that is why God revealed to thy pure eye the rain of the Unseen.
گفت بهر آن نمود ای پاک جیب ** چشم پاکت را خدا باران غیب
That rain is not from your clouds: there are other clouds and another sky.”
نیست آن باران از این ابر شما ** هست ابری دیگر و دیگر سما
Commentary on the verse of Hakím (Saná’í): “In the realm of the soul are skies lording over the sky of this world. In the Way of the spirit there are lowlands and highlands, there are lofty mountains and seas.”
تفسیر بیت حکیم: "آسمانهاست در ولایت جان کارفرمای آسمان جهان در ره روح پست و بالاهاست کوههای بلند و دریاهاست"
The Unseen World has other clouds and water (than ours), it has another sky and sun.2035
غیب را ابری و آبی دیگر است ** آسمان و آفتابی دیگر است
That is not discerned save by the elect; the rest are in doubt as to a new creation.
ناید آن الا که بر خاصان پدید ** باقیان فی لبس من خلق جدید
There is rain for the sake of nurture; there is (also) rain for the sake of decay.
هست باران از پی پروردگی ** هست باران از پی پژمردگی
Marvellous is the benefit of the rain of springtime, (but) to the garden the autumnal rain is like a (consuming) fever.
نفع باران بهاران بو العجب ** باغ را باران پاییزی چو تب
That vernal (rain) makes it tenderly nurtured (flourishing), while this autumnal (rain) makes it sickly and wan.
آن بهاری ناز پروردش کند ** وین خزانی ناخوش و زردش کند
Similarly know that cold and wind and sun are at variance (produce various effects); and find the clue.2040
همچنین سرما و باد و آفتاب ** بر تفاوت دان و سر رشته بیاب
Even so in the Unseen World there are these different sorts, (consisting) in loss and gain and in profit and defraudment (damage).
همچنین در غیب انواع است این ** در زیان و سود و در ربح و غبین
This breath of the Abdál (saints) is from that (spiritual) springtide: from it there grows a green garden in heart and soul.
این دم ابدال باشد ز آن بهار ** در دل و جان روید از وی سبزه‌‌زار
From their breaths there comes (is produced) in him who is fortunate the (same) effect (as that) of the spring rain on the tree.
فعل باران بهاری با درخت ** آید از انفاسشان در نیک بخت
If there be in the place a dry tree, do not deem its defect to be due to the life quickening wind.
گر درخت خشک باشد در مکان ** عیب آن از باد جان افزا مدان
The wind did its own work and blew on: he that had a soul chose it in preference to his soul.2045
باد کار خویش کرد و بروزید ** آن که جانی داشت بر جانش گزید
On the meaning of the Tradition, “Take advantage of the coolness of the spring season, etc.”
در معنی این حدیث که اغتنموا برد الربیع الی آخره
The Prophet said, “Give heed, my friends! Do not cover your bodies from the cold of spring,
For it does to your spirits the same thing that spring does to the trees;
ز آن که با جان شما آن می‌‌کند ** کان بهاران با درختان می‌‌کند
But flee from the cold of autumn, for it does what autumn did to the garden and the vines.”
لیک بگریزید از سرد خزان ** کان کند کاو کرد با باغ و رزان
The traditionists have referred this (saying) to the outward (sense), and have been content with that same (outward) form.
راویان این را به ظاهر برده‌‌اند ** هم بر آن صورت قناعت کرده‌‌اند
That class (of people) were ignorant of the spirit: they saw the mountain, they did not see the mine in the mountain.2050
بی‌‌خبر بودند از جان آن گروه ** کوه را دیده ندیده کان بکوه
In the sight of God that “autumn” is the flesh (nafs) and (its) desires: the reason and the spirit are the essence of spring and are everlasting life.
آن خزان نزد خدا نفس و هواست ** عقل و جان عین بهار است و بقاست
Thou hast a partial reason hidden (within thee): (now) in this world seek one whose reason is perfect.
مر ترا عقل است جزوی در نهان ** کامل العقلی بجو اندر جهان
Through his whole thy part is made whole (and perfect): Universal Reason is like a shackle on the neck of the flesh.
جزو تو از کل او کلی شود ** عقل کل بر نفس چون غلی شود
Therefore, according to the (right) interpretation, it (the meaning) is this, that the holy breaths are like spring and the life of leaf and vine.
پس به تاویل این بود کانفاس پاک ** چون بهار است و حیات برگ و تاک
Against the sayings of the saints, whether soft or rough, do not thou cover thy body, for they are the support of thy religion.2055
از حدیث اولیا نرم و درشت ** تن مپوشان ز آن که دینت راست پشت
Whether he (the saint) speak hot or cold, receive (his words) with joy: in order that thou mayst escape from the hot and cold (of Nature) and from Hell-fire.
گرم گوید سرد گوید خوش بگیر ** تا ز گرم و سرد بجهی وز سعیر
His “hot” and “cold” is life's new season of spring, the source of sincerity and faith and service.
گرم و سردش نو بهار زندگی است ** مایه‌‌ی صدق و یقین و بندگی است