هر زمان گوید به گوشم بخت نو ** که ترا غمگین کنم غمگین مشو
(My) new Fortune says (whispers) into my ear every moment, ‘I will make thee sorrowful, (but) be not sorrowful (on that account).
من ترا غمگین و گریان زان کنم ** تا کت از چشم بدان پنهان کنم4150
I will make thee sorrowful and weeping, to the end that I may hide thee from the eyes of the wicked.
تلخ گردانم ز غمها خوی تو ** تا بگردد چشم بد از روی تو
I will cause thy temper to be soured with sorrows, in order that the evil eye may be averted from thy face.
نه تو صیادی و جویای منی ** بنده و افکنده‌ی رای منی
Thou art not (really) a hunter and seeker of Me; (nay), thou art My slave and prostrate before My providence.
حیله اندیشی که در من در رسی ** در فراق و جستن من بی‌کسی
Thou art thinking of devices whereby thou mayst attain unto Me: (both) in quitting and in seeking Me thou art helpless.
چاره می‌جوید پی من درد تو ** می‌شنودم دوش آه سرد تو
Thy anguish is seeking a means for (attaining unto) Me: I was hearkening yestereve to thy heavy sighs.
من توانم هم که بی این انتظار ** ره دهم بنمایمت راه گذار4155
I am even able, without this waiting, to give (thee) access and show unto thee the way of passage,
تا ازین گرداب دوران وا رهی ** بر سر گنج وصالم پا نهی
That thou mayst be delivered from this whirlpool of Time and mayst set thy foot upon the treasure of union with Me;
لیک شیرینی و لذات مقر ** هست بر اندازه‌ی رنج سفر
But the sweetness and delights of the resting-place are in proportion to the pain of the journey.
آنگه ا ز شهر و ز خویشان بر خوری ** کز غریبی رنج و محنتها بری
(Only) then wilt thou enjoy thy (native) town and thy kinsfolk when thou sufferest pains and tribulations from exile.’”
تمثیل گریختن مومن و بی‌صبری او در بلا به اضطراب و بی‌قراری نخود و دیگر حوایج در جوش دیگ و بر دویدن تا بیرون جهند
Comparison of the true believer's fleeing (from tribulation) and his impatience in affliction to the agitation and restlessness of chick-peas and other pot-herbs when boiling in the pot, and to their running upwards in order to jump out.
بنگر اندر نخودی در دیگ چون ** می‌جهد بالا چو شد ز آتش زبون
Look at a chickpea in the pot, how it leaps up when it is subjected to the fire.
هر زمان نخود بر آید وقت جوش ** بر سر دیگ و برآرد صد خروش4160
At the time of its being boiled, the chickpea comes up continually to the top of the pot and raises a hundred cries,
که چرا آتش به من در می‌زنی ** چون خریدی چون نگونم می‌کنی
Saying, “Why are you setting the fire on me? Since you bought (and approved) me, how are you turning me upside down?”
می‌زند کفلیز کدبانو که نی ** خوش بجوش و بر مجه ز آتش‌کنی
The housewife goes on hitting it with the ladle. “No!” says she: “boil nicely and don't jump away from one who makes the fire.
زان نجوشانم که مکروه منی ** بلک تا گیری تو ذوق و چاشنی
I do not boil you because you are hateful to me: nay, ’tis that you may get taste and savour,
تا غذی گردی بیامیزی بجان ** بهرخواری نیستت این امتحان
So that you may become nutriment and mingle with the (vital) spirit: this affliction of yours is not on account of (your) being despised.
آب می‌خوردی به بستان سبز و تر ** بهراین آتش بدست آن آب خور4165
You, when green and fresh, were drinking water in the garden: that water-drinking was for the sake of this fire.”
رحمتش سابق بدست از قهر زان ** تا ز رحمت گردد اهل امتحان
His (God's) mercy is prior to His wrath, to the end that by (God's) mercy he (the afflicted person) may suffer affliction.
رحمتش بر قهر از آن سابق شدست ** تا که سرمایه‌ی وجود آید بدست
His (God's) mercy (eternally) preceded His wrath in order that the stock-in-trade, (which is) existence, should come to hand (be acquired);
زانک بی‌لذت نروید لحم و پوست ** چون نروید چه گدازد عشق دوست
For, without pleasure, flesh and skin do not grow; and unless they grow, what shall the love of the Friend consume?
زان تقاضا گر بیاید قهرها ** تا کنی ایثار آن سرمایه را
If, because of that requirement, acts of wrath come to pass, to the end that you may give up that stock-in-trade,
باز لطف آید برای عذر او ** که بکردی غسل و بر جستی ز جو4170
(Yet) again (afterwards) the Grace (of God) will come in order to excuse it (the act of wrath), saying, “(Now) thou hast washed thyself (clean) and hast leaped forth from the river (of tribulation).”
گوید ای نخود چریدی در بهار ** رنج مهمان تو شد نیکوش دار
She (the housewife) says, “O chickpea, thou didst feed in the springtime: (now) Pain has become thy guest: entertain him well,
تا که مهمان باز گردد شکر ساز ** پیش شه گوید ز ایثار تو باز
That the guest may return (home), giving thanks (for his entertainment), and may relate thy generosity in the presence of the King,
تا به جای نعمتت منعم رسد ** جمله نعمتها برد بر تو حسد
So that the Bestower of favour may come to thee instead of the favour, and that all favours may envy thee.