The secret is partner with none but the knower of the secret; in the sceptic's ear the secret is no secret (at all).
لیک دعوت واردست از کردگار ** با قبول و ناقبول او را چه کار
But (the command) to call (the people to God) comes down from the Maker: what has he (the prophet or saint) to do with (their) acceptance or non-acceptance?
نوح نهصد سال دعوت می‌نمود ** دم به دم انکار قومش می‌فزود 10
Noah continued to call (the people to God) for nine hundred years: the unbelief of his folk was increasing from moment to moment.
هیچ از گفتن عنان واپس کشید ** هیچ اندر غار خاموشی خزید
Did he ever pull back the rein of speech? Did he ever creep into the cave of silence?
گفت از بانگ و علالای سگان ** هیچ واگردد ز راهی کاروان
He said (to himself), “Does a caravan ever turn back from a journey on account of the noise and clamour of dogs?
یا شب مهتاب از غوغای سگ ** سست گردد بدر را در سیر تگ
Or on a night of moonlight is the running of the full-moon in its course retarded by the dog's outcry?
مه فشاند نور و سگ عو عو کند ** هر کسی بر خلقت خود می‌تند
The moon sheds light and the dog barks: every one proceeds according to his nature.
هر کسی را خدمتی داده قضا ** در خور آن گوهرش در ابتلا 15
(The Divine) Destiny hath allotted to every one a certain service, suitable to his essential nature, (to be performed) in (the way of) probation.
چونک نگذارد سگ آن نعره‌ی سقم ** من مهم سیران خود را چون هلم
Since the dog will not leave off his pestilent howling, I (who) am the moon, how should I abandon my course?”
چونک سرکه سرکگی افزون کند ** پس شکر را واجب افزونی بود
Inasmuch as the vinegar increases acidity, therefore it is necessary to increase the sugar.
قهر سرکه لطف هم‌چون انگبین ** کین دو باشد رکن هر اسکنجبین
Wrath is (like) vinegar, mercy like honey; and these twain are the basis of every oxymel.
انگبین گر پای کم آرد ز خل ** آیند آن اسکنجبین اندر خلل
If the honey fail to withstand (be overpowered by) the vinegar, the oxymel will be spoilt.
قوم بر وی سرکه‌ها می‌ریختند ** نوح را دریا فزون می‌ریخت قند 20
The people were pouring vinegar on him (Noah), and the Ocean (of Divine Bounty) was pouring more sugar for Noah.
قند او را بد مدد از بحر جود ** پس ز سرکه‌ی اهل عالم می‌فزود
His sugar was replenished from the Sea of Bounty, therefore it was exceeding the vinegar of (all) the inhabitants of the world.
واحد کالالف کی بود آن ولی ** بلک صد قرنست آن عبدالعلی
Who is a single one like a thousand? That Saint. Nay, that Servant of the High (God) is (equivalent to) a hundred generations.
خم که از دریا درو راهی شود ** پیش او جیحونها زانو زند
The great rivers kneel (in homage) before the jar into which there comes a channel from the sea,
خاصه این دریا که دریاها همه ** چون شنیدند این مثال و دمدمه
Especially this Sea (of Reality); for all the (other) seas, when they heard this (imperial) mandate and (mighty) tumult—
شد دهانشان تلخ ازین شرم و خجل ** که قرین شد نام اعظم با اقل 25
Their mouths became bitter with shame and confusion because the Greatest Name had been joined with the least.
در قران این جهان با آن جهان ** این جهان از شرم می‌گردد جهان
At the conjunction of this world with yonder world this world is recoiling in shame.
این عبارت تنگ و قاصر رتبتست ** ورنه خس را با اخص چه نسبتست
This (manner of) expression is narrow (inadequate) and deficient, for what resemblance exists between the vile and the most elect?
زاغ در رز نعره‌ی زاغان زند ** بلبل از آواز خوش کی کم کند
(If) the crow caws in the orchard, (yet) how should the nightingale cease its sweet song?
پس خریدارست هر یک را جدا ** اندرین بازار یفعل ما یشا
Every one, then, has his separate customer in this bazaar of He doeth what He pleases.