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3
4443-4467

  • آدمی حیوان نباتی و جماد ** هر مرادی عاشق هر بی‌مراد
  • (Whether it be) man, animal, plant, or mineral, every object of desire is in love with everything that is without (has not attained to) the object of desire.
  • بی‌مرادان بر مرادی می‌تنند ** و آن مرادان جذب ایشان می‌کنند
  • Those who are without their object of desire attach themselves to an object of desire, and those desired ones draw them (on);
  • لیک میل عاشقان لاغر کند ** میل معشوقان خوش و خوش‌فر کند 4445
  • But the desire of the lovers makes them lean, (while) the desire of the loved ones makes them fair and beauteous.
  • عشق معشوقان دو رخ افروخته ** عشق عاشق جان او را سوخته
  • The love of the loved ones illumines the cheeks; the love of the lover consumes his soul.
  • کهربا عاشق به شکل بی‌نیاز ** کاه می‌کوشد در آن راه دراز
  • The amber loves (the straw) with the appearance of wanting naught, (while) the straw is making efforts (to advance) on that long road.
  • این رها کن عشق آن تشنه‌دهان ** تافت اندر سینه‌ی صدر جهان
  • Leave this (topic). The love of that thirsty-mouthed man shone (was reflected) in the breast of the Sadr-i Jahán.
  • دود آن عشق و غم آتش‌کده ** رفته در مخدوم او مشفق شده
  • The smoke of the love and pain of the fire-temple (his burning heart) entered his lord (and) turned into compassion.
  • لیکش از ناموس و بوش و آب رو ** شرم می‌آمد که وا جوید ازو 4450
  • But on account of (his) glory and pride and magnificence he was ashamed to inquire for him:
  • رحمتش مشتاق آن مسکین شده ** سلطنت زین لطف مانع آمده
  • His mercy had begun to yearn after that lowly man, (but) his majesty hindered (him) from (showing) this kindness.
  • عقل حیران کین عجب او را کشید ** یا کشش زان سو بدینجانب رسید
  • 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.
  • ترک جلدی کن کزین ناواقفی ** لب ببند الله اعلم بالخفی
  • Abandon presumption, for thou art ignorant of this. Close thy lips: God best knoweth the secret.
  • این سخن را بعد ازین مدفون کنم ** آن کشنده می‌کشد من چون کنم
  • Henceforth I will bury this topic. That Drawer is drawing me (in another direction): what can I do?
  • کیست آن کت می‌کشد ای معتنی ** آنک می‌نگذاردت کین دم زنی 4455
  • Who is he that is drawing thee, O solicitous one? He who doth not allow thee to utter this word.
  • صد عزیمت می‌کنی بهر سفر ** می‌کشاند مر ترا جای دگر
  • Thou makest a hundred resolutions to journey (to a certain spot): He draweth thee to some other place.
  • زان بگرداند به هر سو آن لگام ** تا خبر یابد ز فارس اسپ خام
  • He turns the (horse's) bridle in every direction in order that the untrained horse may gain knowledge of the rider.
  • اسپ زیرکسار زان نیکو پیست ** کو همی‌داند که فارس بر ویست
  • The clever horse is well-paced because it knows that the rider is (mounted) on it.
  • او دلت را بر دو صد سودا ببست ** بی‌مرادت کرد پس دل را شکست
  • He fixed thy heart on a hundred passionate desires, disappointed thee, and then broke thy heart.
  • چون شکست او بال آن رای نخست ** چون نشد هستی بال‌اشکن درست 4460
  • 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)?
  • چون قضایش حبل تدبیرت سکست ** چون نشد بر تو قضای آن درست
  • Since His ordainment snapped the cord of thy contrivance, how was not God's ordainment perfectly established (clearly proven) to thee?
  • 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
  • (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.
  • عزمها و قصدها در ماجرا ** گاه گاهی راست می‌آید ترا
  • In the course of events your resolutions and purposes now and then come right (are fulfilled),
  • تا به طمع آن دلت نیت کند ** بار دیگر نیتت را بشکند
  • In order that, through hope of that (fulfilment), your heart may form an intention, and that He may once more destroy your intention.
  • ور بکلی بی‌مرادت داشتی ** دل شدی نومید امل کی کاشتی
  • For if He were to keep you wholly unsuccessful, your heart would despair: how would it sow (the seed of) expectation?
  • ور بکاریدی امل از عوریش ** کی شدی پیدا برو مقهوریش 4465
  • And unless it sowed (the seed of) expectation, how from its barrenness would its subjection (to the Divine will) become apparent to it?
  • عاشقان از بی‌مرادیهای خویش ** باخبر گشتند از مولای خویش
  • By their failures (to achieve success) the lovers are made aware of their Lord.
  • بی‌مرادی شد قلاوز بهشت ** حفت الجنه شنو ای خوش سرشت
  • Unsuccess is the guide to Paradise: hearken, O man of goodly nature, to (the tradition), “Paradise is encompassed (with pains).”