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3
4449-4473

  • The smoke of the love and pain of the fire-temple (his burning heart) entered his lord (and) turned into compassion.
  • دود آن عشق و غم آتش‌کده ** رفته در مخدوم او مشفق شده

  • But on account of (his) glory and pride and magnificence he was ashamed to inquire for him: 4450
  • لیکش از ناموس و بوش و آب رو ** شرم می‌آمد که وا جوید ازو

  • His mercy had begun to yearn after that lowly man, (but) his majesty hindered (him) from (showing) this kindness.
  • رحمتش مشتاق آن مسکین شده ** سلطنت زین لطف مانع آمده

  • 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.
  • عقل حیران کین عجب او را کشید ** یا کشش زان سو بدینجانب رسید

  • Abandon presumption, for thou art ignorant of this. Close thy lips: God best knoweth the secret.
  • ترک جلدی کن کزین ناواقفی ** لب ببند الله اعلم بالخفی

  • Henceforth I will bury this topic. That Drawer is drawing me (in another direction): what can I do?
  • این سخن را بعد ازین مدفون کنم ** آن کشنده می‌کشد من چون کنم

  • Who is he that is drawing thee, O solicitous one? He who doth not allow thee to utter this word. 4455
  • کیست آن کت می‌کشد ای معتنی ** آنک می‌نگذاردت کین دم زنی

  • Thou makest a hundred resolutions to journey (to a certain spot): He draweth thee to some other place.
  • صد عزیمت می‌کنی بهر سفر ** می‌کشاند مر ترا جای دگر

  • He turns the (horse's) bridle in every direction in order that the untrained horse may gain knowledge of the rider.
  • زان بگرداند به هر سو آن لگام ** تا خبر یابد ز فارس اسپ خام

  • The clever horse is well-paced because it knows that the rider is (mounted) on it.
  • اسپ زیرکسار زان نیکو پیست ** کو همی‌داند که فارس بر ویست

  • He fixed thy heart on a hundred passionate desires, disappointed thee, and then broke thy heart.
  • او دلت را بر دو صد سودا ببست ** بی‌مرادت کرد پس دل را شکست

  • 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)? 4460
  • چون شکست او بال آن رای نخست ** چون نشد هستی بال‌اشکن درست

  • Since His ordainment snapped the cord of thy contrivance, how was not God's ordainment perfectly established (clearly proven) to thee?
  • چون قضایش حبل تدبیرت سکست ** چون نشد بر تو قضای آن درست

  • (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.
  • 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

  • In the course of events your resolutions and purposes now and then come right (are fulfilled),
  • عزمها و قصدها در ماجرا ** گاه گاهی راست می‌آید ترا

  • In order that, through hope of that (fulfilment), your heart may form an intention, and that He may once more destroy your intention.
  • تا به طمع آن دلت نیت کند ** بار دیگر نیتت را بشکند

  • For if He were to keep you wholly unsuccessful, your heart would despair: how would it sow (the seed of) expectation?
  • ور بکلی بی‌مرادت داشتی ** دل شدی نومید امل کی کاشتی

  • And unless it sowed (the seed of) expectation, how from its barrenness would its subjection (to the Divine will) become apparent to it? 4465
  • ور بکاریدی امل از عوریش ** کی شدی پیدا برو مقهوریش

  • By their failures (to achieve success) the lovers are made aware of their Lord.
  • عاشقان از بی‌مرادیهای خویش ** باخبر گشتند از مولای خویش

  • Unsuccess is the guide to Paradise: hearken, O man of goodly nature, to (the tradition), “Paradise is encompassed (with pains).”
  • بی‌مرادی شد قلاوز بهشت ** حفت الجنه شنو ای خوش سرشت

  • (Granted) that all that you desire is broken-legged (unsuccessful), then there is One whose pleasure is fulfilled.
  • که مراداتت همه اشکسته‌پاست ** پس کسی باشد که کام او رواست

  • 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)?
  • پس شدند اشکسته‌اش آن صادقان ** لیک کو خود آن شکست عاشقان

  • The intelligent are abased before Him from necessity; the lovers are abased with hundredfold free-will. 4470
  • عاقلان اشکسته‌اش از اضطرار ** عاشقان اشکسته با صد اختیار

  • The intelligent are bond-slaves to Him; the lovers are like sugar and candy to Him.
  • عاقلانش بندگان بندی‌اند ** عاشقانش شکری و قندی‌اند

  • “Come against your will” is the toggle for the intelligent; “come willingly” is the spring-time of them that have lost their hearts.
  • ائتیا کرها مهار عاقلان ** ائتیا طوعا بهار بی‌دلان

  • How the Prophet, on whom be peace, looked at the captives and smiled and said, “I marvel at folk who are dragged to Paradise in chains and shackles.”
  • نظرکردن پیغامبر علیه السلام به اسیران و تبسم کردن و گفتن کی عجبت من قوم یجرون الی الجنة بالسلاسل و الاغلال

  • The Prophet saw a troop of captives being taken along, and they were in loud lamentation.
  • دید پیغامبر یکی جوقی اسیر ** که همی‌بردند و ایشان در نفیر