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3
3084-3108

  • تو نمی‌دانی که از هر دو کیی ** غرقه‌ای اندر سفر یا ناجیی
  • (For) you do not know which of the two you are—whether you are (destined to be) drowned on the voyage or saved (from death).

  • گر بگویی تا ندانم من کیم ** بر نخواهم تاخت در کشتی و یم 3085
  • If you say, “Until I know which I am, I will not hasten on to (embark on) the ship and the ocean;

  • من درین ره ناجیم یا غرقه‌ام ** کشف گردان کز کدامین فرقه‌ام
  • On this voyage I am (to be) saved or drowned: reveal (to me) to which party I belong.

  • من نخواهم رفت این ره با گمان ** بر امید خشک همچون دیگران
  • I will not start upon this voyage with doubt and in idle hope, like the others”—

  • هیچ بازرگانیی ناید ز تو ** زانک در غیبست سر این دو رو
  • (Then) no traffic will be done by you, because the secret of these two aspects (possibilities) is in the Unseen.

  • تاجر ترسنده‌طبع شیشه‌جان ** در طلب نه سود دارد نه زیان
  • The merchant of timid disposition and frail spirit neither gains nor loses in his quest;

  • بل زیان دارد که محرومست و خوار ** نور او یابد که باشد شعله‌خوار 3090
  • Nay, he suffers loss, for he is deprived (of fortune) and despicable: (only) he that is an eater of flames (ardent in search) will find the light.

  • چونک بر بوکست جمله کارها ** کار دین اولی کزین یابی رها
  • Inasmuch as all affairs turn upon hope, the affair of religion is most worthy (to inspire hope), for by this means you may win salvation.

  • نیست دستوری بدینجا قرع باب ** جز امید الله اعلم بالصواب
  • Here it is not permitted to knock at the door (with importunity); naught but hope (is permissible): God best knoweth the right course.

  • بیان آنک ایمان مقلد خوفست و رجا
  • Explaining how the faith of the conventional (worldly) man consists in fear and hope.

  • داعی هر پیشه اومیدست و بوک ** گرچه گردنشان ز کوشش شد چو دوک
  • The motive in every trade is hope and chance, even though their necks are (worn thin), like a spindle, from (incessant) toil.

  • بامدادان چون سوی دکان رود ** بر امید و بوک روزی می‌دود
  • When he (the trader) goes in the morning to his shop, he is running (thither) in the hope and chance of (earning) a livelihood.

  • بوک روزی نبودت چون می‌روی ** خوف حرمان هست تو چونی قوی 3095
  • (If) you have not the chance of (earning) a livelihood, why do you go (to your shop)? There is the fear (danger) of disappointment: how (then) are you strong (confident)?

  • خوف حرمان ازل در کسب لوت ** چون نکردت سست اندر جست و جوت
  • In (the case of) earning food, how has the fear of eternal (eternally predestined) disappointment not made you feeble in your search?

  • گویی گرچه خوف حرمان هست پیش ** هست اندر کاهلی این خوف بیش
  • You will say, “Though the fear of disappointment is before (me), this fear is greater (when I am) in idleness.

  • هست در کوشش امیدم بیشتر ** دارم اندر کاهلی افزون خطر
  • (When I am) at work my hope is greater: (when I am) in idleness I have more risk.”

  • پس چرا در کار دین ای بدگمان ** دامنت می‌گیرد این خوف زیان
  • Then, O evil-thinking man, why is this fear of loss holding you back in the matter of religion?

  • یا ندیدی کاهل این بازار ما ** در چه سودند انبیا و اولیا 3100
  • Or have not you seen in what a gainful trade the people of this bazaar of ours, the prophets and the saints, are (engaged),

  • زین دکان رفتن چه کانشان رو نمود ** اندرین بازار چون بستند سود
  • And what mines (of treasure) have appeared to them from this going to the (spiritual) shop, and how they have gotten gain in this market?

  • آتش آن را رام چون خلخال شد ** بحر آن را رام شد حمال شد
  • To that one the fire became submissive, like an anklet; to that one the sea became submissive and carried him on its shoulders;

  • آهن آن را رام شد چون موم شد ** باد آن را بنده و محکوم شد
  • To that one the iron became submissive and wax-like; to that one the wind became a slave and subject.

  • بیان آنک رسول علیه السلام فرمود ان لله تعالی اولیاء اخفیاء
  • Setting forth how the Prophet, on whom be peace, said, “Verily, God most High hath friends who are concealed.”

  • قوم دیگر سخت پنهان می‌روند ** شهره‌ی خلقان ظاهر کی شوند
  • Another party go (to and fro) exceedingly hidden: how should they become well-known to the people of externals?

  • این همه دارند و چشم هیچ کس ** بر نیفتد بر کیاشان یک نفس 3105
  • They possess all this (spiritual dominion), and (yet) no one's eye falls upon their sovereignty for one moment.

  • هم کرامتشان هم ایشان در حرم ** نامشان را نشنوند ابدال هم
  • Both their miracles and they (themselves) are in the (Divine) sanctuary: even the Abdál do not hear their names.

  • یا نمی‌دانی کرمهای خدا ** کو ترا می‌خواند آن سو که بیا
  • Or art thou ignorant of the bounties of God who is calling thee to come yonder?

  • شش جهت عالم همه اکرام اوست ** هر طرف که بنگری اعلام اوست
  • The whole world of six directions is (filled with) His bounty: wheresoever thou lookest, it is making Him (His bounty) known.