The more he polishes, the more he sees and the more visible does the form (of things unseen) become to him.2910
هر که صیقل بیش کرد او بیش دید ** بیشتر آمد برو صورت پدید
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.
گر تو گویی کان صفا فضل خداست ** نیز این توفیق صیقل زان عطاست
That (devotional) work and prayer is in proportion to the (worshipper's) aspiration: Man hath nothing but what he hath striven after.
قدر همت باشد آن جهد و دعا ** لیس للانسان الا ما سعی
God alone is the giver of aspiration: no base churl aspires to be a king.
واهب همت خداوندست و بس ** همت شاهی ندارد هیچ خس
God's assignment of a particular lot to any one does not hinder (him from exercising) consent and will and choice;
نیست تخصیص خدا کس را به کار ** مانع طوع و مراد و اختیار
But when He brings some trouble on an ill-fated man, he (that man) ungratefully packs off in flight;2915
لیک چون رنجی دهد بدبخت را ** او گریزاند به کفران رخت را
(Whereas), when God brings some trouble on a good-fortuned (blessed) man, he always (approaches and) abides nearer (to God).
نیکبختی را چو حق رنجی دهد ** رخت را نزدیکتر وا می‌نهد
In battle the pusillanimous from fear for their lives have chosen the means (resource) of flight,
بددلان از بیم جان در کارزار ** کرده اسباب هزیمت اختیار
(While) the courageous, also from fear for their lives, have charged towards the ranks of the enemy.
پردلان در جنگ هم از بیم جان ** حمله کرده سوی صف دشمنان
Rustams (heroes) are borne onward by (their) fear and pain; from fear, too, the man of infirm spirit dies within himself.
رستمان را ترس و غم وا پیش برد ** هم ز ترس آن بددل اندر خویش مرد
Tribulation and fear for one's life are like a touchstone: thereby the brave man is distinguished from every coward.2920
چون محک آمد بلا و بیم جان ** زان پدید آید شجاع از هر جبان
How God made a revelation to Moses, on whom be peace, saying, "O Moses, I who am the exalted Creator love thee."
وحی کردن حق به موسی علیه‌السلام کی ای موسی من کی خالقم تعالی ترا دوست می‌دارم
God spoke to Moses by inspiration of the heart, saying, “O chosen one, I love thee.”
گفت موسی را به وحی دل خدا ** کای گزیده دوست می‌دارم ترا
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 چه خصلت بود ای ذوالکرم ** موجب آن تا من آن افزون کنم
He (God) said, “Thou art like a child in the presence of its mother: when she chastises it, it still lays hold of her.
گفت چون طفلی به پیش والده ** وقت قهرش دست هم در وی زده
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.
خود نداند که جز او دیار هست ** هم ازو مخمور هم از اوست مست
If its mother give it a slap, still it comes to its mother and clings to her.2925
مادرش گر سیلیی بر وی زند ** هم به مادر آید و بر وی تند
It does not seek help from any one but her: she is all its evil and its good.
از کسی یاری نخواهد غیر او ** اوست جمله شر او و خیر او
Thy heart, likewise, in good or evil (plight) never turns from Me to other quarters.
خاطر تو هم ز ما در خیر و شر ** التفاتش نیست جاهای دگر
In thy sight all besides Me are as stones and clods, whether (they be) boys or youths or old men.”
غیر من پیشت چون سنگست و کلوخ ** گر صبی و گر جوان و گر شیوخ
Just as Thee we worship in yearning entreaty, (so) in tribulation we ask help of none but Thee.
هم‌چنانک ایاک نعبد در حنین ** در بلا از غیر تو لانستعین
This Thee we worship is (used) idiomatically for the purpose of (expressing) appropriation, and that (appropriation) is for the purpose of negating hypocrisy.2930
هست این ایاک نعبد حصر را ** در لغت و آن از پی نفی ریا
Of Thee we ask help also is for the purpose of appropriation: he (who recites these words) appropriates and restricts the asking of help,
هست ایاک نستعین هم بهر حصر ** حصر کرده استعانت را و قصر
Meaning, “We perform worship to Thee alone; we have hope of help from Thee alone.”
که عبادت مر ترا آریم و بس ** طمع یاری هم ز تو داریم و بس
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?"
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
A king was enraged with a boon-companion and was about to reduce him to smoke and dust.
پادشاهی بر ندیمی خشم کرد ** خواست تا از وی برآرد دود و گرد
The king drew his sword from the scabbard that he might inflict upon him the punishment for that disobedience.
کرد شه شمشیر بیرون از غلاف ** تا زند بر وی جزای آن خلاف