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.
سفرهی او پیش این از نان تهیست ** پیش یعقوبست پر کو مشتهیست
None with face unwashed beholds the faces of the houris: he (the Prophet) said, “There is no ritual prayer without the ablution.”
روی ناشسته نبیند روی حور ** لا صلوة گفت الا بالطهور
Love is the meat and drink of souls; hunger, from this point of view, is the food of souls.
عشق باشد لوت و پوت جانها ** جوع ازین رویست قوت جانها
Jacob had hunger for Joseph; (hence) the smell of the bread was reaching him from afar.3035
جوع یوسف بود آن یعقوب را ** بوی نانش میرسید از دور جا
He that took the shirt (of Joseph) was hastening (on his way) and was not perceiving the scent of Joseph's shirt,
آنک بستد پیرهن را میشتافت ** بوی پیراهان یوسف مینیافت
While he that was a hundred leagues (distant) from that quarter was smelling the perfume, since he was Jacob.
و آنک صد فرسنگ زان سو بود او ** چونک بد یعقوب میبویید بو
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).
ای بسا عالم ز دانش بینصیب ** حافظ علمست آنکس نه حبیب
From him the hearer (but not the learned man himself) perceives the scent (of knowledge), though the hearer be of the common sort,
مستمع از وی همییابد مشام ** گرچه باشد مستمع از جنس عام
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.3040
زانک پیراهان بدستش عاریهست ** چون بدست آن نخاسی جاریهست
The slave-girl is useless to the slave-dealer: she is in his hands (only) for the sake of the purchaser.
جاریه پیش نخاسی سرسریست ** در کف او از برای مشتریست
The dispensation of God is a bestowal of the allotted portion: no one's (portion) has access (can find its way) to another.
قسمت حقست روزی دادنی ** هر یکی را سوی دیگر راه نی
A good fancy becomes that (blessed) man's garden (of Paradise); an ugly fancy waylays this (unblest) man (and brings him to perdition).
یک خیال نیک باغ آن شده ** یک خیال زشت راه این زده
That Lord who hath made from one fancy the garden (of Paradise), and from one fancy Hell and the place of melting (torment)—
آن خدایی کز خیالی باغ ساخت ** وز خیالی دوزخ و جای گداخت
Then who (but He) should know the way to His roseries? Then who (but He) should know the way to His furnaces?3045
پس کی داند راه گلشنهای او ** پس کی داند جای گلخنهای او
The sentry of the heart, while on his round, does not see from what corner of the soul the fancy comes.
دیدبان دل نبیند در مجال ** کز کدامین رکن جان آید خیال
If he saw its rising-place, he would contrive to bar the way to every unlovely fancy;
گر بدیدی مطلعش را ز احتیال ** بند کردی راه هر ناخوش خیال
(But) how should the foot of the scout reach that spot?—for it is the watchtower and mountain-fortress of Non-existence.
کی رسد جاسوس را آنجا قدم ** که بود مرصاد و در بند عدم
Blindly lay hold of the skirt of His grace: this is the blind man's seisin (act of taking legal possession), O king.
دامن فضلش بکف کن کوروار ** قبض اعمی این بود ای شهرهیار
His skirt is His command and behest: fortunate is he to whom piety is (as) his soul.3050
دامن او امر و فرمان ویست ** نیکبختی که تقی جان ویست
The (blessed) one is in (the midst of) meadows and water-brooks, while the other (unblest) one beside him is in torment.
آن یکی در مرغزار و جوی آب ** و آن یکی پهلوی او اندر عذاب
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?
او عجب مانده که ذوق این ز چیست ** و آن عجب مانده که این در حبس کیست
Hark, why art thou parched?—for here are fountains. Hark, why art thou pale?—for here are a hundred remedies.
هین چرا خشکی که اینجا چشمه هاست ** هین چرا زردی که اینجا صد دواست
Hark, neighbour, come into the garden!” He (the unblest man) says, “O (dear) soul, I cannot come.”
همنشینا هین در آ اندر چمن ** گوید ای جان من نیارم آمدن
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.
حکایت امیر و غلامش کی نماز باره بود وانس عظیم داشت در نماز و مناجات با حق
At dawn the Amír wanted (to go to) the hot bath: he shouted, “Ho Sunqur, rouse yourself!3055
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