بس کن ار شرحی بگویم دور دست ** خشم گیرد میر و هم داند که هست
Enough! If I give a far-reaching exposition, the (worldly) prince will be angered; and besides he knows that it (his case) is (such as has been described).
حاصل این آمد که بد کن ای کریم ** با لیمان تا نهد گردن لیم
The upshot is this:—“O noble man, do evil to the vile, that the villain may lay his neck (before thee).”
با لیم نفس چون احسان کند ** چون لیمان نفس بد کفران کند3010
When he (the noble man) deals kindly with the villain, his (fleshly) soul, the wicked soul shows ingratitude, like the vile.
زین سبب بد که اهل محنت شاکرند ** اهل نعمت طاغیند و ماکرند
’Twas on this account that the afflicted are thankful, (while) the fortunate are rebellious and deceitful.
The bey with his gold-embroidered coat is rebellious; the distressed wearer of a coarse woollen cloak (‘abá) is thankful.
شکر کی روید ز املاک و نعم ** شکر می‌روید ز بلوی و سقم
How should thankfulness grow from possessions and riches? Thankfulness grows from tribulation and sickness.
قصه عشق صوفی بر سفره‌ی تهی
Story of the Súfí's being enamoured of the empty food-wallet.
صوفیی بر میخ روزی سفره دید ** چرخ می‌زد جامه‌ها را می‌درید
One day a Súfí espied a food-wallet (hanging) on a nail: he began to whirl and rend his garments,
بانگ می‌زد نک نوای بی‌نوا ** قحطها و دردها را نک دوا3015
Crying, “Lo, the food of the foodless! Lo, the remedy for famines and pangs (of hunger)!”
چونک دود و شور او بسیار شد ** هر که صوفی بود با او یار شد
When his smoke and tumult (his ecstasy) waxed great, every one that was a Súfí joined him (imitated his behaviour).
کخ‌کخی و های و هویی می‌زدند ** تای چندی مست و بی‌خود می‌شدند
They were shouting and shrieking: several were becoming intoxicated and beside themselves.
بوالفضولی گفت صوفی را که چیست ** سفره‌ای آویخته وز نان تهیست
An idle busybody said to the Súfí, “What is the matter? (Only) a food-wallet hung (on a nail), and it is empty of bread!”
گفت رو رو نقش بی‌معنیستی ** تو بجو هستی که عاشق نیستی
He (the Súfí) said, “Begone, begone! Thou art a (mere) form without spirit: do thou seek existence (not non-existence), for thou art no lover.”
عشق نان بی نان غذای عاشق است ** بند هستی نیست هر کو صادقست3020
The lover's food is love of the bread, without (the existence of) the bread: no one that is sincere (in his love) is in thrall to existence.
عاشقان را کار نبود با وجود ** عاشقان را هست بی سرمایه سود
Lovers have naught to do with existence: lovers have the interest without (having) the capital.
بال نه و گرد عالم می‌پرند ** دست نه و گو ز میدان می‌برند
They have no wings, and (yet) they fly round the world; they have no hands, and (yet) they carry off the ball from the polo-field.
آن فقیری کو ز معنی بوی یافت ** دست ببریده همی زنبیل بافت
That dervish who scented (perceived) Reality used to weave baskets though his hand had been cut off.
عاشقان اندر عدم خیمه زدند ** چون عدم یک‌رنگ و نفس واحدند
Lovers have pitched their tents in non-existence: they are of one colour (quality) and one essence, like non-existence.
شیرخواره کی شناسد ذوق لوت ** مر پری را بوی باشد لوت و پوت3025
How should the sucking babe know the taste of viands? To the Jinní scent is meat and drink.
آدمی کی بو برد از بوی او ** چونک خوی اوست ضد خوی او
How shall a human being scent (perceive) his (the Jinní's) scent, inasmuch as his (the man's) nature is contrary to his (the Jinní's) nature?
یابد از بو آن پری بوی‌کش ** تو نیابی آن ز صد من لوت خوش
That scent-inhaling Jinní gains from the scent (a great delight): thou wilt not gain that (delight) from a hundred maunds of sweet dainties.
پیش قبطی خون بود آن آب نیل ** آب باشد پیش سبطی جمیل
To the Copt the water of the Nile is blood; to the goodly Israelite it is water.
جاده باشد بحر ز اسرائیلیان ** غرقه گه باشد ز فرعون عوان
By the Israelites the sea is (made) a highway; by the ruffian Pharaoh it is (made) a drowning-place.
مخصوص بودن یعقوب علیه السلام به چشیدن جام حق از روی یوسف و کشیدن بوی حق از بوی یوسف و حرمان برادران و غیر هم ازین هر دو
How Jacob, on whom be peace, was privileged to taste the cup of God from the face of Joseph, and inhale the scent of God from the scent of Joseph; and the exclusion of his (Joseph's) brethren and others from both these (privileges).
آنچ یعقوب از رخ یوسف بدید ** خاص او بد آن به اخوان کی رسید3030
That which Jacob experienced from (beholding) the face of Joseph was peculiar to him: when did that (delight) come to his (Joseph's) brethren?
این ز عشقش خویش در چه می‌کند ** و آن بکین از بهر او چه می‌کند
This one (Jacob), from love of him (Joseph), puts himself in the pit, while that one (Joseph's brother) digs a pit for him (Joseph) in hatred.
سفره‌ی او پیش این از نان تهیست ** پیش یعقوبست پر کو مشتهیست
In the sight of this one (Joseph's brother) his (Joseph's) food-wallet is empty of bread; in the sight of Jacob it is full, for he is desiring eagerly.