A good fancy becomes that (blessed) man's garden (of Paradise); an ugly fancy waylays this (unblest) man (and brings him to perdition).
آن خدایی کز خیالی باغ ساخت ** وز خیالی دوزخ و جای گداخت
That Lord who hath made from one fancy the garden (of Paradise), and from one fancy Hell and the place of melting (torment)—
پس کی داند راه گلشنهای او ** پس کی داند جای گلخنهای او3045
Then who (but He) should know the way to His roseries? Then who (but He) should know the way to His furnaces?
دیدبان دل نبیند در مجال ** کز کدامین رکن جان آید خیال
The sentry of the heart, while on his round, does not see from what corner of the soul the fancy comes.
گر بدیدی مطلعش را ز احتیال ** بند کردی راه هر ناخوش خیال
If he saw its rising-place, he would contrive to bar the way to every unlovely fancy;
کی رسد جاسوس را آنجا قدم ** که بود مرصاد و در بند عدم
(But) how should the foot of the scout reach that spot?—for it is the watchtower and mountain-fortress of Non-existence.
دامن فضلش بکف کن کوروار ** قبض اعمی این بود ای شهره‌یار
Blindly lay hold of the skirt of His grace: this is the blind man's seisin (act of taking legal possession), O king.
دامن او امر و فرمان ویست ** نیکبختی که تقی جان ویست3050
His skirt is His command and behest: fortunate is he to whom piety is (as) his soul.
آن یکی در مرغزار و جوی آب ** و آن یکی پهلوی او اندر عذاب
The (blessed) one is in (the midst of) meadows and water-brooks, while the other (unblest) one beside him is in torment.
او عجب مانده که ذوق این ز چیست ** و آن عجب مانده که این در حبس کیست
He (the latter) remains in wonderment, saying, “Wherefore is this man's delight?” and the other remains in wonderment, saying, “In whose prison is this man?
هین چرا خشکی که اینجا چشمه هاست ** هین چرا زردی که اینجا صد دواست
Hark, why art thou parched?—for here are fountains. Hark, why art thou pale?—for here are a hundred remedies.
همنشینا هین در آ اندر چمن ** گوید ای جان من نیارم آمدن
Hark, neighbour, come into the garden!” He (the unblest man) says, “O (dear) soul, I cannot come.”
حکایت امیر و غلامش کی نماز باره بود وانس عظیم داشت در نماز و مناجات با حق
Story of the Amír and his slave who was very fond of the ritual prayer and had a great joy in the ritual prayer and in communing with God.
When you are forgetful of self, you are remembered (by God): (when) you have become a slave (to Him), then you are set free.
نومید شدن انبیا از قبول و پذیرای منکران قوله حتی اذا استیاس الرسل
How the prophets lost hope of being accepted and approved by the unbelievers, as God hath said: “Until, when the (Divine) Messengers despaired…”
انبیا گفتند با خاطر که چند ** می‌دهیم این را و آن را وعظ و پند
The prophets said to their hearts (to themselves), “How long shall we continue giving exhortation and counsel to this one and that one?
چند کوبیم آهن سردی ز غی ** در دمیدن در قفض هین تا بکی
How long shall we misguidedly beat a piece of cold iron? Hark, till when (how long shall we continue) to breathe into a cage?”
جنبش خلق از قضا و وعده است ** تیزی دندان ز سوز معده است
The motion (action) of created beings is (caused) by Divine destiny and appointment: the sharpness of the teeth is (caused) by the burning (hunger pangs) of the stomach.
نفس اول راند بر نفس دوم ** ماهی از سر گنده باشد نه ز دم3080
The First Soul pushed (produced an effect) upon the second soul: a fish stinks from the head, not from the tail.
لیک هم می‌دان و خر می‌ران چو تیر ** چونک بلغ گفت حق شد ناگزیر
But, whilst recognising (this), still speed on like an arrow: since God hath said, “Deliver (the Divine message),” there is no escape (from doing so).
تو نمی‌دانی کزین دو کیستی ** جهد کن چندانک بینی چیستی
You do not know which of these two you are: strive (then) so long (as is necessary) that you may discern what you are.
چون نهی بر پشت کشتی بار را ** بر توکل می‌کنی آن کار را
When you put a cargo on board a ship, you are making that venture on trust,
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 یم3085
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 شعله‌خوار3090
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.