Or if she said, “The loaves have no salt (savour)”; or if she said, “The heavenly sphere is going round in the contrary direction”;
ور بگفتی که به درد آمد سرم ** ور بگفتی درد سر شد خوشترم
Or if she said, “My head aches”; or if she said, “My headache is better”—
گر ستودی اعتناق او بدی ** ور نکوهیدی فراق او بدی
If she praised, ’twas his (Joseph's) caresses (that she meant); and if she blamed, ’twas separation from him (that she meant).
صد هزاران نام گر بر هم زدی ** قصد او و خواه او یوسف بدی
If she piled up a hundred thousand names, her meaning and intention was always Joseph.
گرسنه بودی چو گفتی نام او ** می‌شدی او سیر و مست جام او
Were she hungry, as soon as she spoke his name she would be filled (with spiritual food) and intoxicated by his cup.
تشنگیش از نام او ساکن شدی ** نام یوسف شربت باطن شدی 4035
Her thirst would be quenched by his name: the name of Joseph was a sherbet to her soul;
ور بدی دردیش زان نام بلند ** درد او در حال گشتی سودمند
And if she were in pain, her pain would immediately be turned into profit by that exalted name.
وقت سرما بودی او را پوستین ** این کند در عشق نام دوست این
In cold weather it was a fur to her. This, this (is what) the Beloved's name can do (when one is) in love.
عام می‌خوانند هر دم نام پاک ** این عمل نکند چو نبود عشقناک
The vulgar are always pronouncing the Holy Name, (but) it does not do this work (for them) since they are not endowed with (true) love.
آنچ عیسی کرده بود از نام هو ** می‌شدی پیدا ورا از نام او
That (miracle) which Jesus had wrought by (pronouncing) the Name of Hú (God) was manifested to her through the name of him (Joseph).
چونک با حق متصل گردید جان ** ذکر آن اینست و ذکر اینست آن 4040
When the soul has been united with God, to speak of that (God) is (to speak of) this (soul), and to speak of this (soul) is (to speak of) that (God).
خالی از خود بود و پر از عشق دوست ** پس ز کوزه آن تلابد که دروست
She was empty of self and filled with love for her friend (Joseph), and (as the proverb says), “A pot drips what is in it.”
خنده بوی زعفران وصل داد ** گریه بوهای پیاز آن بعاد
The scent of the saffron of union produces (happy) laughter; the smell of the onion of absence (produces) tears.
هر یکی را هست در دل صد مراد ** این نباشد مذهب عشق و وداد
Every (other) one has in his heart a hundred objects of desire, (but) this is not the way of love and fondness.
یار آمد عشق را روز آفتاب ** آفتاب آن روی را هم‌چون نقاب
Love's sun in the day-time is the (Face of the) Beloved: the sun is as a veil over that Face.
آنک نشناسد نقاب از روی یار ** عابد الشمس است دست از وی بدار 4045
He that does not know (distinguish) the veil from the Face of the Beloved is a sun-worshipper: keep thy hand off (keep thyself aloof) from him.
روز او و روزی عاشق هم او ** دل همو دلسوزی عاشق هم او
He is both the lover's day and daily bread, He is both the lover's heart and heart-burning.
ماهیان را نقد شد از عین آب ** نان و آب و جامه و دارو و خواب
(God's) fishes receive directly from the Essence of the Water their bread and water and clothes and drugs and sleep.
هم‌چو طفلست او ز پستان شیرگیر ** او نداند در دو عالم غیر شیر
He (the lover) is like a child getting milk from the breast: he knows nothing in the two worlds except the milk.
طفل داند هم نداند شیر را ** راه نبود این طرف تدبیر را
The child knows the milk and yet he does not know it: (intellectual) consideration has no means of entrance here.
گیج کرد این گردنامه روح را ** تا بیابد فاتح و مفتوح را 4050
This circular (issued by Love) made the spirit crazy to find (both) the Opener and that which is opened (by Him).
گیج نبود در روش بلک اندرو ** حاملش دریا بود نه سیل و جو
It (the spirit) is not crazy in going (on that quest); nay, (for) ’tis the Sea within it that bears it along, not a torrent or a river.
چون بیابد او که یابد گم شود ** هم‌چو سیلی غرقه‌ی قلزم شود
How should it (the spirit) find (God)? He that finds (God) becomes lost (in Him): like a torrent he is absorbed in the Ocean.
دانه گم شد آنگهی او تین بود ** تا نمردی زر ندادم این بود
The seed is lost (in the earth): (only) then does it become a fig-tree. This is (the meaning of) “I did not give (you) the money till you died.”
بعد مکث ایشان متواری در بلاد چین در شهر تختگاه و بعد دراز شدن صبر بی‌صبر شدن آن بزرگین کی من رفتم الوداع خود را بر شاه عرضه کنم اما قدمی تنیلنی مقصودی او القی راسی کفادی ثم یا پای رساندم به مقصود و مراد یا سر بنهم هم‌چو دل از دست آن‌جا و نصیحت برادران او را سود ناداشتن یا عاذل العاشقین دع فة اضلها الله کیف ترشدها الی آخره
How, after they had stayed in hiding and tarried patiently for a long while in the capital of China, where the Emperor was enthroned, the eldest (brother) lost patience and said, “Farewell! I will go and present myself to the King. Either my feet will bring me to the object of my quest, or I will lose my head there as (I have already lost) my heart”— (The Persian translation of this Arabic verse is): “Either my feet will bring me to the object of my quest and desire, or I will give away my head there as (I have given away) my heart”— and how the good advice of his brothers was of no avail. “O thou that chidest those in love, let them alone! How shouldst thou direct a band which God has led astray?” And so forth.
آن بزرگین گفت ای اخوان من ** ز انتظار آمد به لب این جان من
The eldest (brother) said, “O my brethren, from waiting (so long) this soul of mine is on the verge (of leaving my body).
لا ابالی گشته‌ام صبرم نماند ** مر مرا این صبر در آتش نشاند 4055
I have become reckless, I can endure no more: this endurance has set me on fire.
طاقت من زین صبوری طاق شد ** راقعه‌ی من عبرت عشاق شد
My strength is exhausted by this fortitude: my plight is a warning to (all) lovers.
من ز جان سیر آمدم اندر فراق ** زنده بودن در فراق آمد نفاق
I am weary of my life in separation (from the beloved): ’tis hypocrisy to be alive in separation.
چند درد فرقتش بکشد مرا ** سر ببر تا عشق سر بخشد مرا
How long will the anguish of separation from her be killing me? Cut off my head, in order that Love may give me a (new) head.
دین من از عشق زنده بودنست ** زندگی زین جان و سر ننگ منست
My religion is, to be (kept) alive by Love: life (derived) from this (animal) soul and head is a disgrace to me.
تیغ هست از جان عاشق گردروب ** زانک سیف افتاد محاء الذنوب 4060
The sword (of Love) sweeps the dust away from the lover's soul, because the sword is a wiper-out of sins.
چون غبار تن بشد ماهم بتافت ** ماه جان من هوای صاف یافت
When the bodily dust is gone, my moon shines: my spirit's moon finds a clear sky.
عمرها بر طبل عشقت ای صنم ** ان فی متی حیاتی می‌زنم
For ages, O adored one, I have been beating the drum of love for thee (to the tune of) ‘Lo, my life depends on my dying.’
دعوی مرغابی کردست جان ** کی ز طوفان بلا دارد فغان
My spirit has boasted that it is a water-bird: how should it lament the flood of tribulation?
بط را ز اشکستن کشتی چه غم ** کشتی‌اش بر آب بس باشد قدم
What cares the duck for shipwreck? Her feet in the water are ship enough.
زنده زین دعوی بود جان و تنم ** من ازین دعوی چگونه تن زنم 4065
My soul and body are (kept) alive by this boast: how should I refrain from making this boast?
خواب می‌بینم ولی در خواب نه ** مدعی هستم ولی کذاب نه
I am dreaming but I am not asleep; I am a boaster but I am not a liar.
گر مرا صد بار تو گردن زنی ** هم‌چو شمعم بر فروزم روشنی
Though you behead me a hundred times, I am like a candle: I will burn brightly (still).
آتش ار خرمن بگیرد پیش و پس ** شب‌روان را خرمن آن ماه بس
Though the stack (of my existence) catch fire (both) in front and behind, the stack (halo) of that Moon is enough for travellers in the night.
کرده یوسف را نهان و مختبی ** حیلت اخوان ز یعقوب نبی
Joseph was hidden and concealed from Jacob the prophet by the trickery of his brethren.
خفیه کردندش به حیلت‌سازیی ** کرد آخر پیرهن غمازیی 4070
They put him out of sight by an artifice, (but) at last his shirt gave an information.”
آن دو گفتندش نصیحت در سمر ** که مکن ز اخطار خود را بی‌خبر
The two (brothers of the eldest prince) admonished him in converse, saying, “Do not ignore the dangers.