Rumi's Masnavi - When his soul becomes the touchstone of the coin, then he will see (distinguish) the (true) heart and the false money (of hypocrisy).

When his soul becomes the touchstone of the coin, then he will see (distinguish) the (true) heart and the false money (of hypocrisy).

چون شود جانش محک نقدها ** پس ببیند قلب را و قلب را

How kings seat in front of them the Súfís who know God, in order that their eyes may be illumined by (seeing) them.

نشاندن پادشاهان صوفیان عارف را پیش روی خویش تا چشمشان بدیشان روشن شود

Such is the custom of kings: you will have heard of this, if you remember. 3150

پادشاهان را چنان عادت بود ** این شنیده باشی ار یادت بود

The paladins stand on their left hand, because the heart (the seat of courage) is fixed on the left side (of the body).

دست چپشان پهلوانان ایستند ** ز آنکه دل پهلوی چپ باشد ببند

On the right hand are the chancellor and the secretaries, because the science of writing and book-keeping belongs (in practice) to that hand.

مشرف و اهل قلم بر دست راست ** ز آن که علم و خط و ثبت آن دست راست‌‌

They give the Súfís the place in front of their countenance, for they (the Súfís) are a mirror for the soul, and better than a mirror,

صوفیان را پیش رو موضع دهند ** کاینه‌‌ی جان‌‌اند و ز آیینه بهند

(Since) they have polished their breasts (hearts) in commemoration (of God) and meditation, that the heart's mirror may receive the virgin (original) image.

سینه صیقلها زده در ذکر و فکر ** تا پذیرد آینه‌‌ی دل نقش بکر

Whoever is born beautiful from the loins of Creation, a mirror must be placed before him. 3155

هر که او از صلب فطرت خوب زاد ** آینه در پیش او باید نهاد

The beauteous face is in love with the mirror: it (such a face) is a polisher of the soul and (a kindler) of the fear of God in (men's) hearts.

عاشق آیینه باشد روی خوب ** صیقل جان آمد و تقوی القلوب‌‌

How the guest came to Joseph, on whom be peace, and how Joseph demanded of him a gift and present on his return from abroad.

آمدن مهمان پیش یوسف علیه السلام و تقاضا کردن یوسف از او تحفه و ارمغان‌‌

The loving friend came from the ends of the earth and became the guest of Joseph the truthful,

آمد از آفاق یار مهربان ** یوسف صدیق را شد میهمان‌‌

For they had been acquainted in childhood, reclining (together) on the cushion of acquaintance.

کآشنا بودند وقت کودکی ** بر وساده‌‌ی آشنایی متکی‌‌

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.

یاد دادش جور اخوان و حسد ** گفت کان زنجیر بود و ما اسد

The lion is not disgraced by the chain: I do not complain of God's destiny. 3160

عار نبود شیر را از سلسله ** نیست ما را از قضای حق گله‌‌

If the lion had a chain on his neck, (yet) he was prince over all the chain-makers.”

شیر را بر گردن ار زنجیر بود ** بر همه زنجیر سازان میر بود

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.”

گفت چون بودی ز زندان و ز چاه ** گفت همچون در محاق و کاست ماه‌‌

If in that period the new moon is bent double, does not she at last become the full moon in the sky?

در محاق ار ماه نو گردد دو تا ** نی در آخر بدر گردد بر سما

Though the seed-pearl is pounded in the mortar, it becomes the light of eye and heart and looks aloft.

گر چه دردانه به هاون کوفتند ** نور چشم و دل شد و بیند بلند

They cast a grain of wheat under earth, then from its earth they raised up ears of corn; 3165

گندمی را زیر خاک انداختند ** پس ز خاکش خوشه‌‌ها بر ساختند

Once more they crushed it with the mill: its value increased and it became soul invigorating bread;

بار دیگر کوفتندش ز آسیا ** قیمتش افزود و نان شد جان فزا

Again they crushed the bread under their teeth: it became the mind and spirit and understanding of one endowed with reason;

باز نان را زیر دندان کوفتند ** گشت عقل و جان و فهم هوشمند

Again, when that spirit became lost in Love, it became (as that which) rejoiceth the sowers after the sowing.

باز آن جان چون که محو عشق گشت ** يعجب الزراع آمد بعد کشت‌‌

This discourse hath no end. Come back, that we may see what that good man said to Joseph.

این سخن پایان ندارد باز گرد ** تا که با یوسف چه گفت آن نیک مرد

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?” 3170

بعد قصه گفتنش گفت ای فلان ** هین چه آوردی تو ما را ارمغان‌‌

O youth, he who is empty-handed at the door of friends is like a man without wheat in the mill.

بر در یاران تهی دست ای فتی ** هست چون بی‌‌گندمی در آسیا

God, exalted is He, will say to the people at the gathering (for Judgement), “Where is your present for the Day of Resurrection?

حق تعالی خلق را گوید به حشر ** ارمغان کو از برای روز نشر

Ye have come to Us and alone without provision, just in the same guise as We created you.

جئتمونا و فرادی بی‌‌نوا ** هم بدان سان که خلقناکم کذا

Hark, what have ye brought as an offering—a gift on homecoming for the Day when ye rise from the dead?

هین چه آوردید دست آویز را ** ارمغانی روز رستاخیز را

Or had ye no hope of returning? Did the promise of (meeting Me) to-day seem vain to you?” 3175

یا امید باز گشتنتان نبود ** وعده‌‌ی امروز باطلتان نمود

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.

وعده‌‌ی مهمانی‌‌اش را منکری ** پس ز مطبخ خاک و خاکستر بری‌‌

And if thou art not disbelieving, how with such empty hands art thou setting foot in the Court of that Friend?

ور نه‌‌ای منکر چنین دست تهی ** در در آن دوست چون پا می‌‌نهی‌‌

Refrain thyself a little from sleep and food: bring the gift for thy meeting with Him.

اندکی صرفه بکن از خواب و خور ** ارمغان بهر ملاقاتش ببر

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.

شو قلیل النوم مما یهجعون ** باش در اسحار از یستغفرون‌‌

Stir a little, like the embryo, in order that thou mayst be given the senses which behold the Light, 3180

اندکی جنبش بکن همچون جنین ** تا ببخشندت حواس نور بین‌‌

And mayst go forth from this womb-like world and mayst go from the earth into a wide expanse.

وز جهان چون رحم بیرون روی ** از زمین در عرصه‌‌ی واسع شوی‌‌

Know that the saying, “God's earth is wide,” refers to an exceedingly sublime expanse belonging to the prophets.

آن که ارض الله واسع گفته‌‌اند ** عرصه‌‌ای دان کانبیا در رفته‌‌اند

The heart is not oppressed by that spacious expanse: there the fresh boughs of the palm-tree do not become dry.

دل نگردد تنگ ز آن عرصه‌‌ی فراخ ** نخل تر آن جا نگردد خشک شاخ‌‌

At present thou art bearing (the burden of) thy senses: thou art becoming weary and exhausted and (ready to fall) headlong.

حاملی تو مر حواست را کنون ** کند و مانده می‌‌شوی و سر نگون‌‌

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. 3185

چون که محمولی نه حامل وقت خواب ** ماندگی رفت و شدی بی‌‌رنج و تاب‌‌

Regard the time of sleep as a (mere) taste (sample) in comparison with the state in which the saints are borne (on high).

چاشنیی دان تو حال خواب را ** پیش محمولی حال اولیا

The saints are (like) the Men of the Cave, O obstinate one: they are asleep (even) in rising up and turning to and fro.

اولیا اصحاب کهفند ای عنود ** در قیام و در تقلب هم رقود

He (God) is drawing them, without their taking trouble to act, without consciousness (on their part), to the right hand and to the left.

می‌‌کشدشان بی‌‌تکلف در فعال ** بی‌‌خبر ذات الیمین ذات الشمال‌‌

What is that right hand? Good deeds. What is that left hand? The affairs of the body.

چیست آن ذات الیمین فعل حسن ** چیست آن ذات الشمال اشغال تن‌‌

These two (kinds of) actions proceed from the prophets, (while) they are unconscious of them both, like the echo: 3190

می‌‌رود این هر دو کار از انبیا ** بی‌‌خبر زین هر دو ایشان چون صدا

If the echo causes thee to hear good and evil, the mountain itself is unconscious of either.

گر صدایت بشنواند خیر و شر ** ذات کوه از هر دو باشد بی‌‌خبر

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.”

گفتن مهمان یوسف علیه السلام را که آینه آوردمت ارمغان تا هر باری که در وی نگری روی خوب خود بینی مرا یاد کنی‌‌

Joseph said, “Come, produce the gift.” He (the guest), on account of shame (confusion) at this demand, sobbed aloud.

گفت یوسف هین بیاور ارمغان ** او ز شرم این تقاضا زد فغان‌‌

“How many a gift,” said he, “did I seek for thee! No (worthy) gift came into my sight.

گفت من چند ارمغان جستم ترا ** ارمغانی در نظر نامد مرا

How should I bring a grain (of gold) to the mine? How should I bring a drop (of water) to the (Sea of) ‘Umán?

حبه‌‌ای را جانب کان چون برم ** قطره‌‌ای را سوی عمان چون برم‌‌

I shall (only) bring cumin to Kirmán, if I bring my heart and soul (as a gift) to thee. 3195

زیره را من سوی کرمان آورم ** گر به پیش تو دل و جان آورم‌‌

There is no seed that is not in this barn, except thy beauty which hath no equal.

نیست تخمی کاندر این انبار نیست ** غیر حسن تو که آن را یار نیست‌‌

I deemed it fitting that I should bring to thee a mirror like the (inward) light of a (pure) breast,

لایق آن دیدم که من آیینه‌‌ای ** پیش تو آرم چو نور سینه‌‌ای‌‌

That thou mayst behold thy beauteous face therein, O thou who, like the sun, art the candle of heaven.

تا ببینی روی خوب خود در آن ** ای تو چون خورشید شمع آسمان‌‌