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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.
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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?
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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?
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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?
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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.
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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.
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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?”
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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.
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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.
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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.
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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.
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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.
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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.
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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,
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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—
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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.
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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.
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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?
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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?
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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.
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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.
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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.
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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.
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گرچه ماران زهرافشان میکنند ** ورچه تلخانمان پریشان میکنند
- Though the snakes are scattering venom and though the sour people are making us distressed,
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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.