God hath said, ‘There is nothing intolerable (laid) upon the blind’: how should the Lord who bestows relief lay upon any one what is intolerable?2970
گفت یزدان ما علی الاعمی حرج ** کی نهد بر کس حرج رب الفرج
Nobody says to a stone, ‘Thou hast come late’ or (to a stick), ‘Why didst thou strike a blow at me, O stick?’
کس نگوید سنگ را دیر آمدی ** یا که چوبا تو چرا بر من زدی
Will any one address demands like these to a person who is compelled, or strike a person who is excused (from complying with them)?
این چنین واجستها مجبور را ** کس بگوید یا زند معذور را
Command and prohibition and anger and conferment of honour and (bestowal of) rebuke concern him (only) who possesses the power of choice, O pure-bosomed one.
امر و نهی و خشم و تشریف و عتاب ** نیست جز مختار را ای پاک‌جیب
There is (such) a power of choice in regard to injustice and wrong-doing: this (is what) I meant by this Devil and carnal soul.
اختیاری هست در ظلم و ستم ** من ازین شیطان و نفس این خواستم
The power of choice resides in your inward part, (but) it does not wound its hand till it sees a Joseph.2975
اختیار اندر درونت ساکنست ** تا ندید او یوسفی کف را نخست
The power of choice and the instinct (to choose) were (latent) in the soul: (when) it beheld his (Joseph's) face, then it spread wings and pinions (to fly towards him).
اختیار و داعیه در نفس بود ** روش دید آنگه پر و بالی گشود
When the dog is asleep its power of choice is lost, (but) when it sees the tripe it wags its tail.
A horse, too, whinnies when he sees barley, and when the meat is moved, the cat miauls.
اسپ هم حو حو کند چون دید جو ** چون بجنبد گوشت گربه کرد مو
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