Hark, be observant if thou wouldst have a (pure) heart, for something is born to thee in consequence of every action.
هین مراقب باش گر دل بایدت ** کز پی هر فعل چیزی زایدت
And if thou hast an aspiration greater than this, (and if) the enterprise goes beyond (the spiritual rank of) the observant,
ور ازین افزون ترا همت بود ** از مراقب کار بالاتر رود
[Explaining that the earthen body of man, like iron of fine substance, is capable of becoming a mirror, so that therein even in this world Paradise and Hell and the Resurrection et cetera are shown by immediate vision, not in the mode of phantasy.]
بیان آنک تن خاکی آدمی هم‌چون آهن نیکو جوهر قابل آینه شدن است تا درو هم در دنیا بهشت و دوزخ و قیامت و غیر آن معاینه بنماید نه بر طریق خیال
Then, though thou art dark-bodied like iron, make a practice of polishing, polishing, polishing,
That thy heart may become a mirror full of images, (with) a lovely silverbreasted (form reflected) therein on every side.2470
تا دلت آیینه گردد پر صور ** اندرو هر سو ملیحی سیمبر
Although the iron was dark and devoid of light, polishing cleared away the darkness from it.
آهن ار چه تیره و بی‌نور بود ** صیقلی آن تیرگی از وی زدود
The iron saw (suffered) the polishing and made its face fair, so that images could be seen therein.
صیقلی دید آهن و خوش کرد رو ** تا که صورتها توان دید اندرو
If the earthen body is gross and dark, polish it—for it is receptive to the polishing instrument—
گر تن خاکی غلیظ و تیره است ** صیقلش کن زانک صیقل گیره است
In order that the forms of the Unseen may appear in it, and that the reflexion of houri and angel may dart into it.
تا درو اشکال غیبی رو دهد ** عکس حوری و ملک در وی جهد
God hath given thee the polishing instrument, Reason, to the end that thereby the leaf (surface) of the heart may be made resplendent.2475
صیقل عقلت بدان دادست حق ** که بدو روشن شود دل را ورق
Thou, O prayerless man, hast put the polisher (Reason) in bonds and hast loosed the two hands of sensuality.
صیقلی را بسته‌ای ای بی‌نماز ** وآن هوا را کرده‌ای دو دست باز
If bonds be put on sensuality, the hand of the polisher (Reason) will be untied.
گر هوا را بند بنهاده شود ** صیقلی را دست بگشاده شود
A piece of iron that became a mirror of the Unseen—all the forms (of the Unseen) would be shot into it.
آهنی که آیینه غیبی بدی ** جمله صورتها درو مرسل شدی
(But) thou madest (thy heart) dark and didst let the rust into thy nature: this is (the inner meaning of) they work evil on the earth.
تیره کردی زنگ دادی در نهاد ** این بود یسعون فی الارض الفساد
So hast thou done till now: now do it not. Thou hast made the water turbid: do not make it more (so).2480
تاکنون کردی چنین اکنون مکن ** تیره کردی آب را افزون مکن
Do not stir it up (befoul it): let this water become clear, and (then) behold the moon and stars circling therein.
بر مشوران تا شود این آب صاف ** واندرو بین ماه و اختر در طواف
For man is like the water of the river: when it becomes turbid, thou canst not see its bottom.
زانک مردم هست هم‌چون آب جو ** چون شود تیره نبینی قعر او
The bottom of the river is full of jewels and full of pearls: take heed, do not make (the water) turbid, for it is (originally) pure and free (from pollution).
قعر جو پر گوهرست و پر ز در ** هین مکن تیره که هست او صاف حر
The spirit of man resembles air: when it (air) is mixed with dust, it veils the sky,
جان مردم هست مانند هوا ** چون بگرد آمیخت شد پرده‌ی سما
And prevents (the eye) from seeing the sun; (but) when its dust is gone, it becomes pure and undefiled.2485
مانع آید او ز دید آفتاب ** چونک گردش رفت شد صافی و ناب
Notwithstanding thy complete darkness, God was showing visions unto thee, that thou might’st wend the way of deliverance.
با کمال تیرگی حق واقعات ** می‌نمودت تا روی راه نجات
How Moses, on whom be peace, declared (by inspiration) from the Unseen the secret thoughts and visions of Pharaoh, in order that he might truly believe in the omniscience of God or (at least) hold that opinion.
باز گفتن موسی علیه‌السلام اسرار فرعون را و واقعات او را ظهر الغیب تابخبیری حق ایمان آورد یا گمان برد
From the dark iron (of thy nature) He, by His power, was showing forth the visions that should come to pass in the end,
ز آهن تیره بقدرت می‌نمود ** واقعاتی که در آخر خواست بود
In order that thou might’st lessen (refrain from) that injustice and wickedness: thou wert seeing those (visions) and becoming more wicked.
تا کنی کمتر تو آن ظلم و بدی ** آن همی‌دیدی و بتر می‌شدی
He was showing unto thee hideous forms in dream: thou wert shrinking back from them, and (in reality) they were thy (own) form;
نقشهای زشت خوابت می‌نمود ** می‌رمیدی زان و آن نقش تو بود
Like the Ethiopian (negro) who saw in the mirror that his face was ugly, et in speculum cacavit, [Like the Ethiopian (negro) who saw in the mirror that his face was ugly, and defecated upon the mirror,]2490
هم‌چو آن زنگی که در آیینه دید ** روی خود را زشت و بر آیینه رید
Saying, ‘How ugly thou art! Thou art deserving only of this.’ (The mirror replies), ‘My ugliness belongs to thee, O vile blind one.
که چه زشتی لایق اینی و بس ** زشتیم آن تواست ای کور خس
Thou art putting this filth on thy ugly face: it is not on me, for I have splendour.’
این حدث بر روی زشتت می‌کنی ** نیست بر من زانک هستم روشنی
At one time thou wert seeing (in vision) thy raiment burnt; at another time thy mouth and eyes stitched up;
گاه می‌دیدی لباست سوخته ** گه دهان و چشم تو بر دوخته
Now a (rapacious) animal seeking thy blood; now thy head in the teeth of a wild beast;
گاه حیوان قاصد خونت شده ** گه سر خود را به دندان دده
Now (in thy dream thou wert) upside down in the midst of a latrine; now sunk in a fierce blood-dyed torrent;2495