لیک میل عاشقان لاغر کند ** میل معشوقان خوش و خوش‌فر کند4445
But the desire of the lovers makes them lean, (while) the desire of the loved ones makes them fair and beauteous.
عشق معشوقان دو رخ افروخته ** عشق عاشق جان او را سوخته
The love of the loved ones illumines the cheeks; the love of the lover consumes his soul.
کهربا عاشق به شکل بی‌نیاز ** کاه می‌کوشد در آن راه دراز
The amber loves (the straw) with the appearance of wanting naught, (while) the straw is making efforts (to advance) on that long road.
این رها کن عشق آن تشنه‌دهان ** تافت اندر سینه‌ی صدر جهان
Leave this (topic). The love of that thirsty-mouthed man shone (was reflected) in the breast of the Sadr-i Jahán.
دود آن عشق و غم آتش‌کده ** رفته در مخدوم او مشفق شده
The smoke of the love and pain of the fire-temple (his burning heart) entered his lord (and) turned into compassion.
لیکش از ناموس و بوش و آب رو ** شرم می‌آمد که وا جوید ازو4450
But on account of (his) glory and pride and magnificence he was ashamed to inquire for him:
رحمتش مشتاق آن مسکین شده ** سلطنت زین لطف مانع آمده
His mercy had begun to yearn after that lowly man, (but) his majesty hindered (him) from (showing) this kindness.
عقل حیران کین عجب او را کشید ** یا کشش زان سو بدینجانب رسید
The intellect is bewildered, wondering whether this one (the Sadr-i Jahán) attracted him (the lover), or whether the attraction came from that quarter (from the lover) to this side.
ترک جلدی کن کزین ناواقفی ** لب ببند الله اعلم بالخفی
Abandon presumption, for thou art ignorant of this. Close thy lips: God best knoweth the secret.
این سخن را بعد ازین مدفون کنم ** آن کشنده می‌کشد من چون کنم
Henceforth I will bury this topic. That Drawer is drawing me (in another direction): what can I do?
کیست آن کت می‌کشد ای معتنی ** آنک می‌نگذاردت کین دم زنی4455
Who is he that is drawing thee, O solicitous one? He who doth not allow thee to utter this word.
صد عزیمت می‌کنی بهر سفر ** می‌کشاند مر ترا جای دگر
Thou makest a hundred resolutions to journey (to a certain spot): He draweth thee to some other place.
زان بگرداند به هر سو آن لگام ** تا خبر یابد ز فارس اسپ خام
He turns the (horse's) bridle in every direction in order that the untrained horse may gain knowledge of the rider.
اسپ زیرکسار زان نیکو پیست ** کو همی‌داند که فارس بر ویست
The clever horse is well-paced because it knows that the rider is (mounted) on it.
او دلت را بر دو صد سودا ببست ** بی‌مرادت کرد پس دل را شکست
He fixed thy heart on a hundred passionate desires, disappointed thee, and then broke thy heart.
چون شکست او بال آن رای نخست ** چون نشد هستی بال‌اشکن درست4460
Inasmuch as He broke the wings of that first intention (of thine), how was not the existence of the Wing-breaker perfectly established (in thy mind)?
چون قضایش حبل تدبیرت سکست ** چون نشد بر تو قضای آن درست
Since His ordainment snapped the cord of thy contrivance, how was not God's ordainment perfectly established (clearly proven) to thee?
فسخ عزایم و نقضها جهت با خبر کردن آدمی را از آنک مالک و قاهر اوست و گاه گاه عزم او را فسخ ناکردن و نافذ داشتن تا طمع او را بر عزم کردن دارد تا باز عزمش را بشکند تا تنبیه بر تنبیه بود
(Showing that) the annulment and destruction of (human) resolutions (is) in order to let man know that He (God) is the Lord and the Almighty; and His occasional non-annulment of his (man's) resolution and His carrying it into effect (is) in order that hope may urge him to form a resolution, so that He again may destroy it, to the end that warning may follow on warning.
عزمها و قصدها در ماجرا ** گاه گاهی راست می‌آید ترا
In the course of events your resolutions and purposes now and then come right (are fulfilled),
تا به طمع آن دلت نیت کند ** بار دیگر نیتت را بشکند
In order that, through hope of that (fulfilment), your heart may form an intention, and that He may once more destroy your intention.
For if He were to keep you wholly unsuccessful, your heart would despair: how would it sow (the seed of) expectation?
ور بکاریدی امل از عوریش ** کی شدی پیدا برو مقهوریش4465
And unless it sowed (the seed of) expectation, how from its barrenness would its subjection (to the Divine will) become apparent to it?
عاشقان از بی‌مرادیهای خویش ** باخبر گشتند از مولای خویش
By their failures (to achieve success) the lovers are made aware of their Lord.
بی‌مرادی شد قلاوز بهشت ** حفت الجنه شنو ای خوش سرشت
Unsuccess is the guide to Paradise: hearken, O man of goodly nature, to (the tradition), “Paradise is encompassed (with pains).”
که مراداتت همه اشکسته‌پاست ** پس کسی باشد که کام او رواست
(Granted) that all that you desire is broken-legged (unsuccessful), then there is One whose pleasure is fulfilled.
پس شدند اشکسته‌اش آن صادقان ** لیک کو خود آن شکست عاشقان
Therefore the sincere (believers) have become broken (abased) before Him; but where indeed is (their abasement in comparison with) the abasement of those who love (Him)?