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
That ye may cast the elixir of your looks upon the copper of human individuals,
تا زنید آن کیمیاهای نظر ** بر سر مسهای اشخاص بشر
I am a stranger: I have come from the desert: I have come in hope of (gaining) the grace of the Sultan.
من غریبم از بیابان آمدم ** بر امید لطف سلطان آمدم
The scent of his grace covered (took entire possession of) the deserts: even the grains of sand were ensouled (thereby).
بوی لطف او بیابانها گرفت ** ذرههای ریگ هم جانها گرفت
I came all the way to this place for the sake of dinars: as soon as I arrived, I became drunken with sight (contemplation).”
تا بدین جا بهر دینار آمدم ** چون رسیدم مست دیدار آمدم
A person ran to the baker for bread: on seeing the beauty of the baker, he gave up the ghost.2785
بهر نان شخصی سوی نانوا دوید ** داد جان چون حسن نانوا را بدید
A certain man went to the rose-garden to take his pleasure, and found it in the beauty of the gardener,
بهر فرجه شد یکی تا گلستان ** فرجهی او شد جمال باغبان
Like the desert Arab who drew water from the well and tasted the Water of Life from the (lovely) face of Joseph.
همچو اعرابی که آب از چه کشید ** آب حیوان از رخ یوسف چشید
Moses went to fetch fire: he beheld such a Fire (the Burning Bush) that he escaped from (searching after) fire.
رفت موسی کاتش آرد او به دست ** آتشی دید او که از آتش برست
Jesus sprang up, to escape from his enemies: that spring carried him to the Fourth Heaven.
جست عیسی تا رهد از دشمنان ** بردش آن جستن به چارم آسمان
The ear of wheat became a trap for Adam, so that his existence became the wheat-ear (seed and origin) of mankind.2790
دام آدم خوشهی گندم شده ** تا وجودش خوشهی مردم شده
The falcon comes to the snare for food: it finds the fore-arm (wrist) of the King and fortune and glory.
باز آید سوی دام از بهر خور ** ساعد شه یابد و اقبال و فر