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3
3071-3095

  • The sea does not let the fish out; the sea does not let the creatures of earth in.
  • ماهیان را بحر نگذارد برون ** خاکیان را بحر نگذارد درون
  • Water is the original home of the fish, and the (gross) animal is of the earth: here device and contrivance are of no avail.
  • اصل ماهی آب و حیوان از گلست ** حیله و تدبیر اینجا باطلست
  • Strong is the lock (of Divine destiny), and the (only) opener is God: cling to resignation and acquiescence (in God's will).
  • قفل زفتست و گشاینده خدا ** دست در تسلیم زن واندر رضا
  • Though the atoms, one by one, should become keys, (yet) this opening is not (effected) save by the Divine Majesty.
  • ذره ذره گر شود مفتاحها ** این گشایش نیست جز از کبریا
  • When you forget your own contrivance, you will gain that young (happy) fortune from your spiritual Guide. 3075
  • چون فراموشت شود تدبیر خویش ** یابی آن بخت جوان از پیر خویش
  • When you are forgetful of self, you are remembered (by God): (when) you have become a slave (to Him), then you are set free.
  • چون فراموش خودی یادت کنند ** بنده گشتی آنگه آزادت کنند
  • 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