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3166-3215

  • 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

  • I have brought thee a mirror, O light (of mine eyes), so that when thou seest thy face thou mayst think of me.”
  • آینه آوردمت ای روشنی ** تا چو بینی روی خود یادم کنی‌‌

  • He drew forth the mirror from beneath his arm: the fair one's business is with a mirror. 3200
  • آینه بیرون کشید او از بغل ** خوب را آیینه باشد مشتغل‌‌

  • What is the mirror of Being? Not-being. Bring not-being (as your gift), if you are not a fool.
  • آینه‌‌ی هستی چه باشد نیستی ** نیستی بر گر تو ابله نیستی‌‌

  • Being can be seen (only) in not-being: the rich bestow (exhibit) generosity on the poor.
  • هستی اندر نیستی بتوان نمود ** مال داران بر فقیر آرند جود

  • The clear mirror of bread is truly the hungry man; tinder, likewise, is the mirror of that (the stick or flint) from which fire is struck.
  • آینه‌‌ی صافی نان خود گرسنه ست ** سوخته هم آینه‌‌ی آتش زنه ست‌‌

  • Not-being and defect, wherever they arise (appear), are the mirror which displays the excellence of all crafts.
  • نیستی و نقص هر جایی که خاست ** آینه‌‌ی خوبی جمله‌‌ی پیشه‌‌هاست‌‌

  • When a garment is neat and well-stitched, how should it enable the tailor to exhibit his skill? 3205
  • چون که جامه چست و دوزیده بود ** مظهر فرهنگ درزی چون شود

  • Trunks of trees must be unhewn in order that the woodcutter may fashion the stem or the branches (and thus exercise his craft).
  • ناتراشیده همی‌‌باید جذوع ** تا دروگر اصل سازد یا فروع‌‌

  • The doctor who sets broken bones goes to the place where the person with the fractured leg is.
  • خواجه‌‌ی اشکسته بند آن جا رود ** که در آن جا پای اشکسته بود

  • How shall the excellence of the art of medicine be made manifest when there is no emaciated invalid?
  • کی شود چون نیست رنجور نزار ** آن جمال صنعت طب آشکار

  • How shall the (power of the) Elixir be shown if the vileness and baseness of coppers is not notorious?
  • خواری و دونی مسها بر ملا ** گر نباشد کی نماید کیمیا

  • Defects are the mirror of the quality of perfection, and that vileness is the mirror of power and glory, 3210
  • نقصها آیینه‌‌ی وصف کمال ** و آن حقارت آینه‌‌ی عز و جلال‌‌

  • Because (every) contrary is certainly made evident by its contrary; because honey is perceived (to be sweet by contrast) with vinegar.
  • ز آن که ضد را ضد کند پیدا یقین ** ز آن که با سرکه پدید است انگبین‌‌

  • Whoever has seen and recognised his own deficiency has galloped with ten horses (made rapid progress) in perfecting himself.
  • هر که نقص خویش را دید و شناخت ** اندر استکمال خود ده اسبه تاخت‌‌

  • The reason why he (any one) is not flying towards the Lord of glory is that he supposes himself to be perfect.
  • ز آن نمی‌‌پرد به سوی ذو الجلال ** کاو گمانی می‌‌برد خود را کمال‌‌

  • There is no worse malady in your soul, O haughty one, than the conceit of perfection.
  • علتی بدتر ز پندار کمال ** نیست اندر جان تو ای ذو دلال‌‌

  • Much blood must flow from your heart and eye, that self-complacency may go out of you. 3215
  • از دل و از دیده‌‌ات بس خون رود ** تا ز تو این معجبی بیرون رود