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2
978-1002

  • This world is one thought (emanating) from the Universal Intellect: the Intellect is like a king, and the ideas (are his) envoys.
  • این جهان یک فکرت است از عقل کل ** عقل چون شاه است و صورتها رسل‏

  • The first world is the world of probation; the second world is the (world of) recompense for this and that.
  • عالم اول جهان امتحان ** عالم ثانی جزای این و آن‏

  • Thy servant, O King, commits a sin: that accident becomes (a substance, namely) chains and prison. 980
  • چاکرت شاها جنایت می‏کند ** آن عرض زنجیر و زندان می‏شود

  • When thy slave performed goodly service, did not that accident become a robe of honour in the battle (between the flesh and the spirit)?
  • بنده‏ات چون خدمت شایسته کرد ** آن عرض نه خلعتی شد در نبرد

  • This accident with the substance (belonging to it) is egg and bird: this is produced by that, and that by this, in succession.”
  • این عرض با جوهر آن بیضه است و طیر ** این از آن و آن از این زاید به سیر

  • The King said, “Take the meaning (to be) so: (why then) have these accidents of yours not produced any substance?”
  • گفت شاهنشه چنین گیر المراد ** این عرضهای تو یک جوهر نزاد

  • “(Divine) Wisdom,” replied the slave, “has kept it concealed, in order that this world of good and evil may be a mystery,
  • گفت مخفی داشته ست آن را خرد ** تا بود غیب این جهان نیک و بد

  • Because, if the (substantial) forms of thought were to become manifest, infidel and believer (alike) would speak naught but praise (of God). 985
  • ز انکه گر پیدا شدی اشکال فکر ** کافر و مومن نگفتی جز که ذکر

  • Then, were this clearly seen, O King, not hidden, and were the mark of religion or infidelity (visible) on the forehead,
  • پس عیان بودی نه غیب ای شاه این ** نقش دین و کفر بودی بر جبین‏

  • How would there be idol and idolater in this world? How would any one have the stomach to mock (at holy things)?
  • کی درین عالم بت و بتگر بدی ** چون کسی را زهره‏ی تسخر بدی‏

  • Then this world of ours would be (like) the Resurrection: who commits sin and wrong at the Resurrection?”
  • پس قیامت بودی این دنیای ما ** در قیامت کی کند جرم و خطا

  • The King said, “God has veiled the retribution of evil, but (only) from the vulgar, not from His own elect.
  • گفت شه پوشید حق پاداش بد ** لیک از عامه نه از خاصان خود

  • If I entrap one Amír, I keep it hidden from the (other) Amírs, (but) not from the Vizier. 990
  • گر به دامی افکنم من یک امیر ** از امیران خفیه دارم نه از وزیر

  • God, then, has shown to me the retribution of work and myriads of the (substantial) forms of actions.
  • حق به من بنمود پس پاداش کار ** وز صورهای عملها صد هزار

  • Give a sign (outwardly), for I know all: the cloud does not veil the moon from me.”
  • تو نشانی ده که من دانم تمام ** ماه را بر من نمی‏پوشد غمام‏

  • The slave said, “Then what is the object of my speaking, since thou knowest what is (the real nature of) that which has been?”
  • گفت پس از گفت من مقصود چیست ** چون تو می‏دانی که آن چه بود چیست‏

  • The King said, “The wisdom (of God) in making the world manifest (was) that the (thing) known should come forth (to be seen) plainly.
  • گفت شه حکمت در اظهار جهان ** آن که دانسته برون آید عیان‏

  • Until He made visible that which He knew, He did not lay upon the world the pain of parturition and the throes (thereof). 995
  • آن چه می‏دانست تا پیدا نکرد ** بر جهان ننهاد رنج طلق و درد

  • You cannot sit inactive for one moment: (you cannot rest) till some badness or goodness has issued from you.
  • یک زمان بی‏کار نتوانی نشست ** تا بدی یا نیکیی از تو نجست‏

  • These demands (cravings) for action were appointed in order that your inward consciousness should come clearly into (outward) view.
  • این تقاضاهای کار از بهر آن ** شد موکل تا شود سرت عیان‏

  • How, then, should the reel, which is the body, become still, when the thread's end, which is the mind, is pulling it?
  • پس کلابه‏ی تن کجا ساکن شود ** چون سر رشته‏ی ضمیرش می‏کشد

  • The sign of that pulling is your anguish: to be inactive is to you like the death-agony.
  • تاسه‏ی تو شد نشان آن کشش ** بر تو بی‏کاری بود چون جان کنش‏

  • This world and that world are for ever giving birth: every cause is a mother, the effect is the child (born) from it. 1000
  • این جهان و آن جهان زاید ابد ** هر سبب مادر اثر از وی ولد

  • When the effect was born, that too became a cause, so that it might give birth to wondrous effects.
  • چون اثر زایید آن هم شد سبب ** تا بزاید او اثرهای عجب‏

  • These causes are generation on generation, but it needs a very well illumined eye (to see all the links in their chain).”
  • این سببها نسل بر نسل است لیک ** دیده‏ای باید منور نیک نیک‏