Sight (of the desired object) is the means of moving the power of choice (to exert itself), just as a blowing (of breath) raises sparks from the fire.
دیدن آمد جنبش آن اختیار ** هم‌چو نفخی ز آتش انگیزد شرار
Therefore your power of choice is moved (to action) when Iblís becomes a go-between (dallála) and brings (to you) a message from Wís.2980
پس بجنبد اختیارت چون بلیس ** شد دلاله آردت پیغام ویس
When he presents an object of desire to this person (who possesses the power of choice), the sleeping power unrolls itself (begins to move towards that object);
چونک مطلوبی برین کس عرضه کرد ** اختیار خفته بگشاید نورد
And (on the other hand), in despite of the Devil, the Angel presents (to you) good objects (of desire) and makes an outcry in your heart,
وآن فرشته خیرها بر رغم دیو ** عرضه دارد می‌کند در دل غریو
In order that your power to choose the good may be moved (to action); for, before presentation, these two dispositions (towards good or evil) are asleep.
تا بجنبد اختیار خیر تو ** زانک پیش از عرضه خفتست این دو خو
So the Angel and the Devil have become presenters (of good or evil objects of desire) for the purpose of setting the power of choice in motion.
پس فرشته و دیو گشته عرضه‌دار ** بهر تحریک عروق اختیار
Your power to choose good or evil is increased tenfold by inspirations (of the Angel) and suggestions (of the Devil).2985
می‌شود ز الهامها و وسوسه ** اختیار خیر و شرت ده کسه
Hence, when thy ritual prayer is finished, O excellent man, it behoves thee to offer a salutation to the Angels,
وقت تحلیل نماز ای با نمک ** زان سلام آورد باید بر ملک
Saying, ‘Through your goodly inspiration and incitement, my power to choose this ritual prayer was set going.’
که ز الهام و دعای خوبتان ** اختیار این نمازم شد روان
Again, after (having committed) sin thou wilt curse Iblís, because through him thou art inclined (to wards sin).
باز از بعد گنه لعنت کنی ** بر بلیس ایرا کزویی منحنی
These two adversaries are making offers to thee in secret and presenting (objects of desire) in the (state of phenomenal existence which is a) curtain over the Unseen.
این دو ضد عرضه کننده‌ت در سرار ** در حجاب غیب آمد عرضه‌دار
When the curtain over the Unseen is raised from before thee, thou wilt behold the faces of thy (two) brokers,2990
چونک پرده‌ی غیب برخیزد ز پیش ** تو ببینی روی دلالان خویش
And from their words wilt recognise without trouble that these were they who spoke (to thee) invisibly.
وآن سخنشان وا شناسی بی‌گزند ** که آن سخن‌گویان نهان اینها بدند
The Devil will say, ‘O thou who art a captive to thy (sensual) nature and body, I was (only) presenting to thee (objects of desire): I did not force (them upon thee).’
دیو گوید ای اسیر طبع و تن ** عرضه می‌کردم نکردم زور من
And the Angel will say, ‘I told thee that thy sorrow would be increased in consequence of this (sensual) joy.
وآن فرشته گویدت من گفتمت ** که ازین شادی فزون گردد غمت
Did not I tell thee on such and such a day that the way to Paradise is in that (spiritual) direction?
آن فلان روزت نگفتم من چنان ** که از آن سویست ره سوی جنان
(That) we are lovers of thy soul and fosterers of thy spirit and sincere worshippers of thy Father?2995
ما محب جان و روح افزای تو ** ساجدان مخلص بابای تو
(That) at this time also we are serving thee and inviting thee (to advance) towards sovereignty?
این زمانت خدمتی هم می‌کنیم ** سوی مخدومی صلایت می‌زنیم
(And that) that party (the Devils) were thy Father's enemies who refused to obey the (Divine) command, Worship (Adam)?
آن گره بابات را بوده عدی ** در خطاب اسجدوا کرده ابا
Thou didst accept that (offer made by them), thou didst reject ours: thou didst not acknowledge the debt (of gratitude) due for our services.
آن گرفتی آن ما انداختی ** حق خدمتهای ما نشناختی
Now look on us and them in clear view, and recognise (each party) by voice and speech.’
این زمان ما را و ایشان را عیان ** در نگر بشناس از لحن و بیان
If you hear a secret from a friend at midnight, you will know that it was he when he speaks (to you again) at dawn;3000
نیم شب چون بشنوی رازی ز دوست ** چون سخن گوید سحر دانی که اوست
And if two persons bring news to you in the night, you will recognise both of them in the daytime by their (manner of) speaking.
ور دو کس در شب خبر آرد ترا ** روز از گفتن شناسی هر دو را
(If) during the night the sound of a lion and the sound of a dog have come (into some one's ear) and he has not seen their forms on account of the darkness,
بانگ شیر و بانگ سگ در شب رسید ** صورت هر دو ز تاریکی ندید
When day breaks and they begin to make (the same) sound again, the intelligent (hearer) will know them by the sound (which they make).
روز شد چون باز در بانگ آمدند ** پس شناسدشان ز بانگ آن هوشمند