(’Tis) that thy heart may be bewildered, O learner, (wondering) from where the object of thy desire will come (to thee).
تا دلت حیران بود ای مستفید ** که مرادم از کجا خواهد رسد
(’Tis) that thou mayst know thy weakness and thy ignorance and that consequently thy faith in the Unseen may be increased;4195
تا بدانی عجز خویش و جهل خویش ** تا شود ایقان تو در غیب بیش
And, moreover, that thy heart may be perplexed concerning the source whence the (expected) benefit will arrive, and what (result) the (Divine) Disposer will produce from this hope.
هم دلت حیران بود در منتجع ** که چه رویاند مصرف زین طمع
Thou hopest (to find) a means of livelihood in tailoring, so that by working as a tailor thou mayst earn money all thy life;
طمع داری روزیی در درزیی ** تا ز خیاطی بی زر تا زیی
(But) He causes thy daily bread to come to thee in the goldsmith's craft—a means of gain that was far from (entering) thy imagination.
رزق تو در زرگری آرد پدید ** که ز وهمت بود آن مکسب بعید
Wherefore, then, were thy hopes set on tailoring, when He did not intend to let thy daily bread reach thee from that side?
پس طمع در درزیی بهر چه بود ** چون نخواست آن رزق زان جانب گشود
(’Twas) by reason of a marvellous providence in the knowledge of God— an edict which He wrote in the (eternal) past;4200
بهر نادر حکمتی در علم حق ** که نبشت آن حکم را در ما سبق
And also to the end that thy thoughts should be bewildered, so that bewilderment should be thy whole occupation.
نیز تا حیران بود اندیشه‌ات ** تا که حیرانی بود کل پیشه‌ات
(The eldest prince said), “My union with the Beloved will be achieved either by this effort or by some means outside of bodily effort.
یا وصال یار زین سعیم رسد ** یا ز راهی خارج از سعی جسد
I do not assert that my object will be gained in this (particular) way: I am palpitating (restlessly seeking) to ascertain from what quarter it will appear.
من نگویم زین طریق آید مراد ** می‌طپم تا از کجا خواهد گشاد