روی ناشسته نبیند روی حور ** لا صلوة گفت الا بالطهور
None with face unwashed beholds the faces of the houris: he (the Prophet) said, “There is no ritual prayer without the ablution.”
عشق باشد لوت و پوت جانها ** جوع ازین رویست قوت جانها
Love is the meat and drink of souls; hunger, from this point of view, is the food of souls.
جوع یوسف بود آن یعقوب را ** بوی نانش می‌رسید از دور جا3035
Jacob had hunger for Joseph; (hence) the smell of the bread was reaching him from afar.
آنک بستد پیرهن را می‌شتافت ** بوی پیراهان یوسف می‌نیافت
He that took the shirt (of Joseph) was hastening (on his way) and was not perceiving the scent of Joseph's shirt,
و آنک صد فرسنگ زان سو بود او ** چونک بد یعقوب می‌بویید بو
While he that was a hundred leagues (distant) from that quarter was smelling the perfume, since he was Jacob.
ای بسا عالم ز دانش بی‌نصیب ** حافظ علمست آنکس نه حبیب
Oh, there is many a learned man that hath no profit of (his) knowledge: that person is one who commits knowledge to memory, not one who loves (it).
مستمع از وی همی‌یابد مشام ** گرچه باشد مستمع از جنس عام
From him the hearer (but not the learned man himself) perceives the scent (of knowledge), though the hearer be of the common sort,
زانک پیراهان بدستش عاریه‌ست ** چون بدست آن نخاسی جاریه‌ست3040
Because the shirt in his (the learned man's) hand is a borrowed thing, like a slave-girl in the hands of a slave-dealer.
جاریه پیش نخاسی سرسریست ** در کف او از برای مشتریست
The slave-girl is useless to the slave-dealer: she is in his hands (only) for the sake of the purchaser.
قسمت حقست روزی دادنی ** هر یکی را سوی دیگر راه نی
The dispensation of God is a bestowal of the allotted portion: no one's (portion) has access (can find its way) to another.
یک خیال نیک باغ آن شده ** یک خیال زشت راه این زده
A good fancy becomes that (blessed) man's garden (of Paradise); an ugly fancy waylays this (unblest) man (and brings him to perdition).
آن خدایی کز خیالی باغ ساخت ** وز خیالی دوزخ و جای گداخت
That Lord who hath made from one fancy the garden (of Paradise), and from one fancy Hell and the place of melting (torment)—
پس کی داند راه گلشنهای او ** پس کی داند جای گلخنهای او3045
Then who (but He) should know the way to His roseries? Then who (but He) should know the way to His furnaces?
دیدبان دل نبیند در مجال ** کز کدامین رکن جان آید خیال
The sentry of the heart, while on his round, does not see from what corner of the soul the fancy comes.
گر بدیدی مطلعش را ز احتیال ** بند کردی راه هر ناخوش خیال
If he saw its rising-place, he would contrive to bar the way to every unlovely fancy;
کی رسد جاسوس را آنجا قدم ** که بود مرصاد و در بند عدم
(But) how should the foot of the scout reach that spot?—for it is the watchtower and mountain-fortress of Non-existence.
دامن فضلش بکف کن کوروار ** قبض اعمی این بود ای شهره‌یار
Blindly lay hold of the skirt of His grace: this is the blind man's seisin (act of taking legal possession), O king.
دامن او امر و فرمان ویست ** نیکبختی که تقی جان ویست3050
His skirt is His command and behest: fortunate is he to whom piety is (as) his soul.
آن یکی در مرغزار و جوی آب ** و آن یکی پهلوی او اندر عذاب
The (blessed) one is in (the midst of) meadows and water-brooks, while the other (unblest) one beside him is in torment.
او عجب مانده که ذوق این ز چیست ** و آن عجب مانده که این در حبس کیست
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?
هین چرا خشکی که اینجا چشمه هاست ** هین چرا زردی که اینجا صد دواست
Hark, why art thou parched?—for here are fountains. Hark, why art thou pale?—for here are a hundred remedies.
همنشینا هین در آ اندر چمن ** گوید ای جان من نیارم آمدن
Hark, neighbour, come into the garden!” He (the unblest man) says, “O (dear) soul, I cannot come.”
حکایت امیر و غلامش کی نماز باره بود وانس عظیم داشت در نماز و مناجات با حق
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.
When you are forgetful of self, you are remembered (by God): (when) you have become a slave (to Him), then you are set free.
نومید شدن انبیا از قبول و پذیرای منکران قوله حتی اذا استیاس الرسل
How the prophets lost hope of being accepted and approved by the unbelievers, as God hath said: “Until, when the (Divine) Messengers despaired…”
انبیا گفتند با خاطر که چند ** می‌دهیم این را و آن را وعظ و پند
The prophets said to their hearts (to themselves), “How long shall we continue giving exhortation and counsel to this one and that one?
چند کوبیم آهن سردی ز غی ** در دمیدن در قفض هین تا بکی
How long shall we misguidedly beat a piece of cold iron? Hark, till when (how long shall we continue) to breathe into a cage?”
جنبش خلق از قضا و وعده است ** تیزی دندان ز سوز معده است
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.
نفس اول راند بر نفس دوم ** ماهی از سر گنده باشد نه ز دم3080
The First Soul pushed (produced an effect) upon the second soul: a fish stinks from the head, not from the tail.
لیک هم می‌دان و خر می‌ران چو تیر ** چونک بلغ گفت حق شد ناگزیر
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).
تو نمی‌دانی کزین دو کیستی ** جهد کن چندانک بینی چیستی
You do not know which of these two you are: strive (then) so long (as is necessary) that you may discern what you are.