یاد دادش جور اخوان و حسد ** گفت کان زنجیر بود و ما اسد
He spoke to him (Joseph) of the injustice and envy of his brethren: Joseph said, “That was (like) a chain, and I was the lion.
عار نبود شیر را از سلسله ** نیست ما را از قضای حق گله3160
The lion is not disgraced by the chain: I do not complain of God's destiny.
شیر را بر گردن ار زنجیر بود ** بر همه زنجیر سازان میر بود
If the lion had a chain on his neck, (yet) he was prince over all the chain-makers.”
گفت چون بودی ز زندان و ز چاه ** گفت همچون در محاق و کاست ماه
He asked, “How wert thou in regard to the prison and the well?” “Like the moon,” said Joseph, “in the interlunar period (when she is) on the wane.”
در محاق ار ماه نو گردد دو تا ** نی در آخر بدر گردد بر سما
If in that period the new moon is bent double, does not she at last become the full moon in the sky?
گر چه دردانه به هاون کوفتند ** نور چشم و دل شد و بیند بلند
Though the seed-pearl is pounded in the mortar, it becomes the light of eye and heart and looks aloft.
گندمی را زیر خاک انداختند ** پس ز خاکش خوشه‌‌ها بر ساختند3165
They cast a grain of wheat under earth, then from its earth they raised up ears of corn;
بار دیگر کوفتندش ز آسیا ** قیمتش افزود و نان شد جان فزا
Once more they crushed it with the mill: its value increased and it became soul invigorating bread;
باز نان را زیر دندان کوفتند ** گشت عقل و جان و فهم هوشمند
Again they crushed the bread under their teeth: it became the mind and spirit and understanding of one endowed with reason;
باز آن جان چون که محو عشق گشت ** يعجب الزراع آمد بعد کشت
Again, when that spirit became lost in Love, it became (as that which) rejoiceth the sowers after the sowing.
این سخن پایان ندارد باز گرد ** تا که با یوسف چه گفت آن نیک مرد
This discourse hath no end. Come back, that we may see what that good man said to Joseph.
بعد قصه گفتنش گفت ای فلان ** هین چه آوردی تو ما را ارمغان3170
After he (Joseph) had told him his story, he (Joseph) said, “Now, O so-and-so, what traveller's gift hast thou brought for me?”
بر در یاران تهی دست ای فتی ** هست چون بی‌‌گندمی در آسیا
O youth, he who is empty-handed at the door of friends is like a man without wheat in the mill.
حق تعالی خلق را گوید به حشر ** ارمغان کو از برای روز نشر
God, exalted is He, will say to the people at the gathering (for Judgement), “Where is your present for the Day of Resurrection?
جئتمونا و فرادی بی‌‌نوا ** هم بدان سان که خلقناکم کذا
Ye have come to Us and alone without provision, just in the same guise as We created you.
هین چه آوردید دست آویز را ** ارمغانی روز رستاخیز را
Hark, what have ye brought as an offering—a gift on homecoming for the Day when ye rise from the dead?
یا امید باز گشتنتان نبود ** وعده‌‌ی امروز باطلتان نمود3175
Or had ye no hope of returning? Did the promise of (meeting Me) to-day seem vain to you?”
وعده‌‌ی مهمانی‌‌اش را منکری ** پس ز مطبخ خاک و خاکستر بری
Dost thou (O reader) disbelieve in the promise of being His guest? Then from the kitchen (of His bounty) thou wilt get (only) dust and ashes.
ور نه‌‌ای منکر چنین دست تهی ** در در آن دوست چون پا می‌‌نهی
And if thou art not disbelieving, how with such empty hands art thou setting foot in the Court of that Friend?
اندکی صرفه بکن از خواب و خور ** ارمغان بهر ملاقاتش ببر
Refrain thyself a little from sleep and food: bring the gift for thy meeting with Him.
شو قلیل النوم مما یهجعون ** باش در اسحار از یستغفرون
Become scant of sleep (like them that) were slumbering (but a small part of the night); in the hours of dawn be of (those who) were asking pardon of God.
اندکی جنبش بکن همچون جنین ** تا ببخشندت حواس نور بین3180
Stir a little, like the embryo, in order that thou mayst be given the senses which behold the Light,
وز جهان چون رحم بیرون روی ** از زمین در عرصه‌‌ی واسع شوی
And mayst go forth from this womb-like world and mayst go from the earth into a wide expanse.
آن که ارض الله واسع گفته‌‌اند ** عرصه‌‌ای دان کانبیا در رفته‌‌اند
Know that the saying, “God's earth is wide,” refers to an exceedingly sublime expanse belonging to the prophets.
دل نگردد تنگ ز آن عرصه‌‌ی فراخ ** نخل تر آن جا نگردد خشک شاخ
The heart is not oppressed by that spacious expanse: there the fresh boughs of the palm-tree do not become dry.
حاملی تو مر حواست را کنون ** کند و مانده می‌‌شوی و سر نگون
At present thou art bearing (the burden of) thy senses: thou art becoming weary and exhausted and (ready to fall) headlong.
چون که محمولی نه حامل وقت خواب ** ماندگی رفت و شدی بی‌‌رنج و تاب3185
Since, at the time of sleep, thou art borne (on high), and art not bearing (the burden), thy fatigue is gone and thou art free from pain and anguish.
چاشنیی دان تو حال خواب را ** پیش محمولی حال اولیا
Regard the time of sleep as a (mere) taste (sample) in comparison with the state in which the saints are borne (on high).
اولیا اصحاب کهفند ای عنود ** در قیام و در تقلب هم رقود
The saints are (like) the Men of the Cave, O obstinate one: they are asleep (even) in rising up and turning to and fro.
می‌‌کشدشان بی‌‌تکلف در فعال ** بی‌‌خبر ذات الیمین ذات الشمال
He (God) is drawing them, without their taking trouble to act, without consciousness (on their part), to the right hand and to the left.
چیست آن ذات الیمین فعل حسن ** چیست آن ذات الشمال اشغال تن
What is that right hand? Good deeds. What is that left hand? The affairs of the body.
می‌‌رود این هر دو کار از انبیا ** بی‌‌خبر زین هر دو ایشان چون صدا3190
These two (kinds of) actions proceed from the prophets, (while) they are unconscious of them both, like the echo:
گر صدایت بشنواند خیر و شر ** ذات کوه از هر دو باشد بی‌‌خبر
If the echo causes thee to hear good and evil, the mountain itself is unconscious of either.
گفتن مهمان یوسف علیه السلام را که آینه آوردمت ارمغان تا هر باری که در وی نگری روی خوب خود بینی مرا یاد کنی
How the guest said to Joseph, “I have brought thee the gift of a mirror, so that whenever thou lookest in it thou wilt see thine own fair face and remember me.”
گفت یوسف هین بیاور ارمغان ** او ز شرم این تقاضا زد فغان
Joseph said, “Come, produce the gift.” He (the guest), on account of shame (confusion) at this demand, sobbed aloud.
گفت من چند ارمغان جستم ترا ** ارمغانی در نظر نامد مرا
“How many a gift,” said he, “did I seek for thee! No (worthy) gift came into my sight.
حبه‌‌ای را جانب کان چون برم ** قطره‌‌ای را سوی عمان چون برم
How should I bring a grain (of gold) to the mine? How should I bring a drop (of water) to the (Sea of) ‘Umán?
زیره را من سوی کرمان آورم ** گر به پیش تو دل و جان آورم3195
I shall (only) bring cumin to Kirmán, if I bring my heart and soul (as a gift) to thee.
نیست تخمی کاندر این انبار نیست ** غیر حسن تو که آن را یار نیست
There is no seed that is not in this barn, except thy beauty which hath no equal.
لایق آن دیدم که من آیینه‌‌ای ** پیش تو آرم چو نور سینه‌‌ای
I deemed it fitting that I should bring to thee a mirror like the (inward) light of a (pure) breast,
تا ببینی روی خوب خود در آن ** ای تو چون خورشید شمع آسمان
That thou mayst behold thy beauteous face therein, O thou who, like the sun, art the candle of heaven.
آینه آوردمت ای روشنی ** تا چو بینی روی خود یادم کنی
I have brought thee a mirror, O light (of mine eyes), so that when thou seest thy face thou mayst think of me.”
آینه بیرون کشید او از بغل ** خوب را آیینه باشد مشتغل3200
He drew forth the mirror from beneath his arm: the fair one's business is with a mirror.
آینه‌‌ی هستی چه باشد نیستی ** نیستی بر گر تو ابله نیستی
What is the mirror of Being? Not-being. Bring not-being (as your gift), if you are not a fool.