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.
نقل خارستان غذای آتش است ** بوی گل قوت دماغ سرخوش است 30
The dessert provided by the thornbrake is nutriment (fuel) for the fire; the scent of the rose is food for the intoxicated brain.
گر پلیدی پیش ما رسوا بود ** خوک و سگ را شکر و حلوا بود
If filth is disgraceful in our opinion, (yet) it is sugar and sweetmeat to the pig and the dog.
گر پلیدان این پلیدیها کنند ** آبها بر پاک کردن می‌تنند
If the filthy ones commit these foulnesses, (yet) the (pure) waters are intent on purification.
گرچه ماران زهرافشان می‌کنند ** ورچه تلخان‌مان پریشان می‌کنند
Though the snakes are scattering venom and though the sour people are making us distressed,
نحلها بر کو و کندو و شجر ** می‌نهند از شهد انبار شکر
(Yet) in mountain and hive and tree the bees are depositing a sugar-store of honey.
زهرها هرچند زهری می‌کنند ** زود تریاقاتشان بر می‌کنند 35
However much the venoms show venomousness, the antidotes quickly root them out.
این جهان جنگست کل چون بنگری ** ذره با ذره چو دین با کافری
When you consider, this world is all at strife, mote with mote, as religion (is in conflict) with infidelity.
آن یکی ذره همی پرد به چپ ** وآن دگر سوی یمین اندر طلب
One mote is flying to the left, and another to the right in search.
ذره‌ای بالا و آن دیگر نگون ** جنگ فعلیشان ببین اندر رکون
One mote (flies) up and another down: in their inclination (movement) behold actual strife.
جنگ فعلی هست از جنگ نهان ** زین تخالف آن تخالف را بدان
The actual strife is the result of the hidden strife: know that that discord springs from this discord.
ذره‌ای کان محو شد در آفتاب ** جنگ او بیرون شد از وصف و حساب 40
The strife of the mote that has been effaced in the sun is beyond description and calculation.
چون ز ذره محو شد نفس و نفس ** جنگش اکنون جنگ خورشیدست بس
Since the (individual) soul and breath have been effaced from the mote, its strife now is only the strife of the sun,
رفت از وی جنبش طبع و سکون ** از چه از انا الیه راجعون
(Its) natural movement and rest have gone from it—by what (means)? By means of Verily unto Him we are returning.
ما به بحر تو ز خود راجع شدیم ** وز رضاع اصل مسترضع شدیم
We have returned from ourselves to Thy sea and have sucked from the source that suckled us.
در فروغ راه ای مانده ز غول ** لاف کم زن از اصول ای بی‌اصول
O thou who, on account of the ghoul, hast remained in the derivatives (unessentials) of the Way, do not boast of (possessing) the fundamental principles (thereof), O unprincipled man.
جنگ ما و صلح ما در نور عین ** نیست از ما هست بین اصبعین 45
Our war and our peace is in the light of the Essence: ’tis not from us, ’tis between the two fingers (of God).
جنگ طبعی جنگ فعلی جنگ قول ** در میان جزوها حربیست هول
War of nature, war of action, war of speech—there is a terrible conflict amongst the parts (of the universe).
این جهان زن جنگ قایم می‌بود ** در عناصر در نگر تا حل شود
This world is maintained by means of this war: consider the elements, in order that it (the difficulty) may be solved.
چار عنصر چار استون قویست ** که بدیشان سقف دنیا مستویست
The four elements are four strong pillars by which the roof of the present world is (kept) upright.
هر ستونی اشکننده‌ی آن دگر ** استن آب اشکننده‌ی آن شرر
Each pillar is a destroyer of the other: the pillar (known as) water is a destroyer of the flames (of fire).
پس بنای خلق بر اضداد بود ** لاجرم ما جنگییم از ضر و سود 50
Hence the edifice of creation is (based) upon contraries; consequently we are at war for weal and woe.
هست احوالم خلاف همدگر ** هر یکی با هم مخالف در اثر
My states (of mind and body) are mutually opposed: each one is mutually opposite in its effect.
چونک هر دم راه خود را می‌زنم ** با دگر کس سازگاری چون کنم
Since I am incessantly waylaying (struggling with) myself, how should I act in harmony with another?
موج لشکرهای احوالم ببین ** هر یکی با دیگری در جنگ و کین
Behold the surging armies of my “states,” each at war and strife with another.
می‌نگر در خود چنین جنگ گران ** پس چه مشغولی به جنگ دیگران
Contemplate the same grievous war in thyself: why, then, art thou engaged in warring with others?
یا مگر زین جنگ حقت وا خرد ** در جهان صلح یک رنگت برد 55
Or (is it because thou hast no means of escape) unless God shall redeem thee from this war and bring thee into the unicoloured world of peace?
آن جهان جز باقی و آباد نیست ** زانک آن ترکیب از اضداد نیست
That world is naught but everlasting and flourishing, because it is not composed of contraries.