If he saw its rising-place, he would contrive to bar the way to every unlovely fancy;
گر بدیدی مطلعش را ز احتیال ** بند کردی راه هر ناخوش خیال
(But) how should the foot of the scout reach that spot?—for it is the watchtower and mountain-fortress of Non-existence.
کی رسد جاسوس را آنجا قدم ** که بود مرصاد و در بند عدم
Blindly lay hold of the skirt of His grace: this is the blind man's seisin (act of taking legal possession), O king.
دامن فضلش بکف کن کوروار ** قبض اعمی این بود ای شهره‌یار
His skirt is His command and behest: fortunate is he to whom piety is (as) his soul.3050
دامن او امر و فرمان ویست ** نیکبختی که تقی جان ویست
The (blessed) one is in (the midst of) meadows and water-brooks, while the other (unblest) one beside him is in torment.
آن یکی در مرغزار و جوی آب ** و آن یکی پهلوی او اندر عذاب
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?
او عجب مانده که ذوق این ز چیست ** و آن عجب مانده که این در حبس کیست
Hark, why art thou parched?—for here are fountains. Hark, why art thou pale?—for here are a hundred remedies.
هین چرا خشکی که اینجا چشمه هاست ** هین چرا زردی که اینجا صد دواست
Hark, neighbour, come into the garden!” He (the unblest man) says, “O (dear) soul, I cannot come.”
همنشینا هین در آ اندر چمن ** گوید ای جان من نیارم آمدن
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.
حکایت امیر و غلامش کی نماز باره بود وانس عظیم داشت در نماز و مناجات با حق
At dawn the Amír wanted (to go to) the hot bath: he shouted, “Ho Sunqur, rouse yourself!3055
How the prophets lost hope of being accepted and approved by the unbelievers, as God hath said: “Until, when the (Divine) Messengers despaired…”
نومید شدن انبیا از قبول و پذیرای منکران قوله حتی اذا استیاس الرسل
The prophets said to their hearts (to themselves), “How long shall we continue giving exhortation and counsel to this one and that one?
انبیا گفتند با خاطر که چند ** می‌دهیم این را و آن را وعظ و پند
How long shall we misguidedly beat a piece of cold iron? Hark, till when (how long shall we continue) to breathe into a cage?”
چند کوبیم آهن سردی ز غی ** در دمیدن در قفض هین تا بکی
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.
جنبش خلق از قضا و وعده است ** تیزی دندان ز سوز معده است
The First Soul pushed (produced an effect) upon the second soul: a fish stinks from the head, not from the tail.3080
نفس اول راند بر نفس دوم ** ماهی از سر گنده باشد نه ز دم
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).
لیک هم می‌دان و خر می‌ران چو تیر ** چونک بلغ گفت حق شد ناگزیر
You do not know which of these two you are: strive (then) so long (as is necessary) that you may discern what you are.
تو نمی‌دانی کزین دو کیستی ** جهد کن چندانک بینی چیستی
When you put a cargo on board a ship, you are making that venture on trust,
چون نهی بر پشت کشتی بار را ** بر توکل می‌کنی آن کار را
(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).
تو نمی‌دانی که از هر دو کیی ** غرقه‌ای اندر سفر یا ناجیی
If you say, “Until I know which I am, I will not hasten on to (embark on) the ship and the ocean;3085
گر بگویی تا ندانم من کیم ** بر نخواهم تاخت در کشتی و یم
On this voyage I am (to be) saved or drowned: reveal (to me) to which party I belong.
من درین ره ناجیم یا غرقه‌ام ** کشف گردان کز کدامین فرقه‌ام
I will not start upon this voyage with doubt and in idle hope, like the others”—
من نخواهم رفت این ره با گمان ** بر امید خشک همچون دیگران
(Then) no traffic will be done by you, because the secret of these two aspects (possibilities) is in the Unseen.
هیچ بازرگانیی ناید ز تو ** زانک در غیبست سر این دو رو
The merchant of timid disposition and frail spirit neither gains nor loses in his quest;
تاجر ترسنده‌طبع شیشه‌جان ** در طلب نه سود دارد نه زیان
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.3090
بل زیان دارد که محرومست و خوار ** نور او یابد که باشد شعله‌خوار
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.
چونک بر بوکست جمله کارها ** کار دین اولی کزین یابی رها
Here it is not permitted to knock at the door (with importunity); naught but hope (is permissible): God best knoweth the right course.
نیست دستوری بدینجا قرع باب ** جز امید الله اعلم بالصواب
Explaining how the faith of the conventional (worldly) man consists in fear and hope.
بیان آنک ایمان مقلد خوفست و رجا
The motive in every trade is hope and chance, even though their necks are (worn thin), like a spindle, from (incessant) toil.
داعی هر پیشه اومیدست و بوک ** گرچه گردنشان ز کوشش شد چو دوک
When he (the trader) goes in the morning to his shop, he is running (thither) in the hope and chance of (earning) a livelihood.
بامدادان چون سوی دکان رود ** بر امید و بوک روزی می‌دود
(If) you have not the chance of (earning) a livelihood, why do you go (to your shop)? There is the fear (danger) of disappointment: how (then) are you strong (confident)?3095
بوک روزی نبودت چون می‌روی ** خوف حرمان هست تو چونی قوی
In (the case of) earning food, how has the fear of eternal (eternally predestined) disappointment not made you feeble in your search?
خوف حرمان ازل در کسب لوت ** چون نکردت سست اندر جست و جوت