From inanimateness (thou didst move) unconsciously towards (vegetal) growth, and from (vegetal) growth towards (animal) life and tribulation;800
از جماد بیخبر سوی نما ** وز نما سوی حیات و ابتلا
Again, towards reason and goodly discernments; again, towards (what lies) outside of these five (senses) and six (directions).
باز سوی عقل و تمییزات خوش ** باز سوی خارج این پنج و شش
These footprints are (extend) as far as the shore of the Ocean; then the footprints disappear in the Ocean;
تا لب بحر این نشان پایهاست ** پس نشان پا درون بحر لاست
Because, from (Divine) precaution, the resting-places (appointed for the traveller) on the dry land are (like) villages and dwellings and caravanserays,
زانک منزلهای خشکی ز احتیاط ** هست دهها و وطنها و رباط
(While) on the contrary the resting-places of the Ocean, when its billows swell, have no floor or roof (to shelter the traveller) during (his) stay and detention.
باز منزلهای دریا در وقوف ** وقت موج و حبس بیعرصه و سقوف
These (Oceanic) stages have no visible beacon: these resting-places have neither sign nor name.805
نیست پیدا آن مراحل را سنام ** نه نشانست آن منازل را نه نام
Between every two resting-places Yonder there is (a distance) a hundred times as much as from the vegetal state to the Essential Spirit.
هست صد چندان میان منزلین ** آن طرف که از نما تا روح عین
Thou hast seen this life (to be implicit) in (previous) deaths: how, (then), art thou (so) attached to the life of the body?
در فناها این بقاها دیدهای ** بر بقای جسم چون چفسیدهای
Come, O crow, give up this (animal) soul! Be a falcon, be self-sacrificing in the presence of the Divine transmutation.
هین بده ای زاغ این جان باز باش ** پیش تبدیل خدا جانباز باش
Take the new and surrender the old, for every “this year” of thine is superior to three “last years.”
تازه میگیر و کهن را میسپار ** که هر امسالت فزونست از سه پار
If thou wilt not be lavish (of thyself) like the date-palm, (then) pile old rags on old rags and make a heap,810
گر نباشی نخلوار ایثار کن ** کهنه بر کهنه نه و انبار کن
And offer the stinking and rotten old rags to every blind man.
کهنه و گندیده و پوسیده را ** تحفه میبر بهر هر نادیده را
He that hath seen the new is not thy customer: he is God's prey, he is not thy captive.
آنک نو دید او خریدار تو نیست ** صید حقست او گرفتار تو نیست
(But) wherever is a flock of blind birds, they will gather around thee, O brackish flood-water,
هر کجا باشند جوق مرغ کور ** بر تو جمع آیند ای سیلاب شور
That (their) blindness may be increased by (thy) brackish waters; for brackish water increases blindness.
تا فزاید کوری از شورابها ** زانک آب شور افزاید عمی
Hence the worldly are blind of heart: they are drinkers of the brackish water of clay.815
اهل دنیا زان سبب اعمیدلاند ** شارب شورابهی آب و گلاند
Continue to give brackish water and buy (the favour of) the blind in the world, since thou hast not the Water of Life within thee.
شور میده کور میخر در جهان ** چون نداری آب حیوان در نهان
In such a (despicable) state (as has been described) thou wouldst fain live and be remembered: in blackness of face (shame and opprobrium), like a negro, thou art rejoicing.
با چنین حالت بقا خواهی و یاد ** همچو زنگی در سیهرویی تو شاد
The negro in (his) blackness is pleased (with himself), for he has (always) been a negro by birth and nature;
در سیاهی زنگی زان آسوده است ** کو ز زاد و اصل زنگی بوده است
(But) he that (even) for a day is beloved and beautiful, if he become black, will seek to repair (the misfortune).
آنک روزی شاهد و خوشرو بود ** گر سیهگردد تدارکجو بود
When the bird that can fly remains (helpless) on the earth, it is in anguish and grief and lamentation;820
مرغ پرنده چو ماند در زمین ** باشد اندر غصه و درد و حنین
(But) the domestic fowl walks complacently on the earth: it runs about picking grain and happy and bold,
مرغ خانه بر زمین خوش میرود ** دانهچین و شاد و شاطر میدود
Because by nature it was (always) without (the power of) flight, while the other (bird) was (naturally) a flier and open-winged.
زآنک او از اصل بیپرواز بود ** وآن دگر پرنده و پرواز بود
The Prophet, on whom be peace, said, “Pity three (classes of men): the mighty man of a people who is abased, and the rich man of a people who is impoverished, and a learned man whom the ignorant make sport of.”
قال النبی علیهالسلام ارحموا ثلاثا عزیز قوم ذل و غنی قوم افتقر و عالما یلعب به الجهال
The Prophet said, “Take pity on the soul of him who was rich and then became poor,
گفت پیغامبر که رحم آرید بر ** جان من کان غنیا فافتقر
And on him who was mighty and became despised, or on one (who is) virtuous and learned (dwelling) amongst the (people of) Mudar.”