He loves God for the sake of gain: his soul is not in love with (God's) excellence and beauty.
عاشق حق است او بهر نوال ** نیست جانش عاشق حسن و جمال
If he conceives that he is in love with the Essence (of God), conception of the (Divine) names and attributes is not the Essence.
گر توهم میکند او عشق ذات ** ذات نبود وهم اسما و صفات
Conception is created; it has been begotten: God is not begotten, He is lam yúlad.
وهم مخلوق است و مولود آمده ست ** حق نزاییده ست او لم یولد است
How should he that is in love with his own imagination and conception be one of them that love the Lord of bounties?
عاشق تصویر و وهم خویشتن ** کی بود از عاشقان ذو المنن
If the lover of that (false) conception be sincere, that metaphor (unreal judgement) will lead him to the reality.2760
عاشق آن وهم اگر صادق بود ** آن مجاز او حقیقت کش شود
The exposition of this saying demands a commentary, but I am afraid of senile (feeble) minds.
شرح میخواهد بیان این سخن ** لیک میترسم ز افهام کهن
Senile and short-sighted minds bring a hundred evil fancies into their thoughts.
فهمهای کهنهی کوته نظر ** صد خیال بد در آرد در فکر
Not every one is able to hear rightly: the fig is not a morsel for every little bird,
بر سماع راست هر کس چیر نیست ** لقمهی هر مرغکی انجیر نیست
Especially a bird that is dead, putrid; a blind, eyeless (fellow) filled with vain fancy.
خاصه مرغی مردهای پوسیدهای ** پر خیالی اعمیی بیدیدهای
To the picture of a fish what is the difference between sea and land? To the colour of a Hindoo what is the difference between soap and black vitriol?2765
نقش ماهی را چه دریا و چه خاک ** رنگ هندو را چه صابون و چه زاک
If you depict the portrait on the paper as sorrowful, it has no lesson (learns nothing) of sorrow or joy.
نقش اگر غمگین نگاری بر ورق ** او ندارد از غم و شادی سبق
Its appearance is sorrowful, but it is free from that (sorrow); (or) its appearance is smiling, but it has no (inward) impression of that (joy).
صورتش غمگین و او فارغ از آن ** صورتش خندان و او ز آن بینشان
And this (worldly) sorrow and joy which are a lot (received) in the heart (which befall the heart) are naught but a picture in comparison with that (spiritual) joy and sorrow.
وین غم و شادی که اندر دل خفی است ** پیش آن شادی و غم جز نقش نیست
The picture's smiling appearance is for your sake, in order that by means of that picture the reality may be established (rightly understood by you).
صورت خندان نقش از بهر تست ** تا از آن صورت شود معنی درست
The pictures (phenomena) which are in these hot baths (the world), (when viewed) from outside the undressing-room (of self-abandonment), are like clothes.2770
نقشهایی کاندر این حمامهاست ** از برون جامه کن چون جامهاست
So long as you are outside, you see only the clothes (phenomena): put off your clothes and enter (the bath of reality), O kindred spirit,
تا برونی جامهها بینی و بس ** جامه بیرون کن در آ ای هم نفس
Because, with your clothes, there is no way (of getting) inside: the body is ignorant of the soul, the clothes (are ignorant) of the body.
ز آن که با جامه درون سو راه نیست ** تن ز جان جامه ز تن آگاه نیست
How the Caliph's officers and chamberlains came forward to pay their respects to the Bedouin and to receive his gift.
پیش آمدن نقیبان و دربانان خلیفه از بهر اکرام اعرابی و پذیرفتن هدیهی او را
When the Bedouin arrived from the remote desert to the gate of the Caliph's palace,
آن عرابی از بیابان بعید ** بر در دار الخلافه چون رسید
The court officers went to meet him: they sprinkled much rose-water of graciousness on his bosom.
پس نقیبان پیش او باز آمدند ** بس گلاب لطف بر جیبش زدند
Without speech (on his part) they perceived what he wanted: it was their practice to give before being asked.2775
حاجت او فهمشان شد بیمقال ** کار ایشان بد عطا پیش از سؤال
Then they said to him, “O chief of the Arabs, whence dost thou come? How art thou after the journey and fatigue?”
پس بدو گفتند یا وجه العرب ** از کجایی چونی از راه و تعب
He said, “I am a chief, if ye give me any countenance (favour); I am without means (of winning respect) when ye put me behind your backs.
گفت وجهم گر مرا وجهی دهید ** بیوجوهم چون پس پشتم نهید
O ye in whose faces are the marks of eminence, O ye whose splendour is more pleasing than the gold of Ja‘far,
ای که در روتان نشان مهتری ** فرتان خوشتر ز زر جعفری
O ye, one sight of whom is (worth many) sights, O ye on whose religion pieces of gold are scattered (as largesse),
ای که یک دیدارتان دیدارها ** ای نثار دینتان دینارها
O ye, all of whom have become seeing by the light of God, who have come from the King for the sake of munificence,2780
ای همه ینظر بنور الله شده ** از بر حق بهر بخشش آمده