Rumi's Masnavi - At whose will the whole earth’s soil from end to end would become gold and precious pearls.”

آنک گر خواهد همه خاک زمین ** سر به سر زر گردد و در ثمین
At whose will the whole earth’s soil from end to end would become gold and precious pearls.”

حق برای آن کند ای زرگزین ** روز محشر این زمین را نقره گین
On that account, O thou who choosest gold, God will make this earth silvern on the Day of Resurrection.

فارغیم از زر که ما بس پر فنیم ** خاکیان را سر به سر زرین کنیم
“We have no need of gold, for we are very skilful: we make earthly beings entirely golden.

ترک آن گیرید گر ملک سباست ** که برون آب و گل بس ملکهاست 660
Abandon (all) that, (even) if it is the kingdom of Saba, for beyond (this) water and earth there are many kingdoms.”

تخته‌بندست آن که تختش خوانده‌ای ** صدر پنداری و بر در مانده‌ای
That which thou hast called a throne is (really) a splint- bandage: thou deemest (it) the seat of honour, but (in truth) thou hast remained at the door.

پادشاهی نیستت بر ریش خود ** پادشاهی چون کنی بر نیک و بد
(If) thou hast not sovereignty over thine own beard, how wilt thou exercise sovereignty over good and evil?

بی‌مراد تو شود ریشت سپید ** شرم دار از ریش خود ای کژ امید
Without thy wish, thy beard grows white: be ashamed of thy beard, O thou whose hopes are perverse.

مالک الملک است هر کش سر نهد ** بی‌جهان خاک صد ملکش دهد
He (God) is the Possessor of the Kingdom: whosoever lays his head before Him, to him He gives a hundred kingdoms without the terrestrial world;

لیک ذوق سجده‌ای پیش خدا ** خوشتر آید از دو صد دولت ترا 665
But the (inward) savour of a single prostration before God will be more sweet to thee than two hundred empires:

پس بنالی که نخواهم ملکها ** ملک آن سجده مسلم کن مرا
Then thou wilt cry (in humble entreaty), “I desire not kingdoms: commit unto me the kingdom of that prostration.”

پادشاهان جهان از بدرگی ** بو نبردند از شراب بندگی
The kings of the world, because of their evil nature, got no scent of the wine of service (to God);

ورنه ادهم‌وار سرگردان و دنگ ** ملک را برهم زدندی بی‌درنگ
Otherwise, dizzy and dumbfounded like (Ibráhim son of) Adham, without delay they would have dashed their sovereignty to pieces.

لیک حق بهر ثبات این جهان ** مهرشان بنهاد بر چشم و دهان
But (this they do not inasmuch as), for the maintenance of this world, God set a seal upon their eyes and mouths,

تا شود شیرین بریشان تخت و تاج ** که ستانیم از جهانداران خراج 670
To the end that throne and crown should be sweet to them, "for" (they say) "we will exact tribute from the rulers of the world."

از خراج ار جمع آری زر چو ریگ ** آخر آن از تو بماند مردریگ
If by way of tribute thou amass gold as (though it were) sand, at last it will be left behind thee as an inheritance.

همره جانت نگردد ملک و زر ** زر بده سرمه ستان بهر نظر
Sovereignty and gold will not accompany thy spirit on its journey: give thy gold away, get collyrium for thy sight,

تا ببینی کین جهان چاهیست تنگ ** یوسفانه آن رسن آری به چنگ
In order that thou mayst see that this world is a narrow well, and that, like Joseph, thou mayst grasp that rope,

تا بگوید چون ز چاه آیی به بام ** جان که یا بشرای هذا لی غلام
So that, when thou comest from the well (up) to the roof, the Soul will say, “Oh, good news for met This is a youth for me.”

هست در چاه انعکاسات نظر ** کمترین آنک نماید سنگ زر 675
In the well (of this world) there are optical inversions, the least (of which is) that stones appear to be gold.

وقت بازی کودکان را ز اختلال ** می‌نماید آن خزفها زر و مال
To children at play-time, from infirmity (of mind), those potsherds (with which they play) appear to be gold and riches.

عارفانش کیمیاگر گشته‌اند ** تا که شد کانها بر ایشان نژند
His (God’s) knowers have become alchemists, so that mines (of gold) have become worthless in their eyes.

دیدن درویش جماعت مشایخ را در خواب و درخواست کردن روزی حلال بی‌مشغول شدن به کسب و از عبادت ماندن و ارشاد ایشان او را و میوه‌های تلخ و ترش کوهی بر وی شیرین شدن به داد آن مشایخ
How a dervish saw in dream a company of Shaykhs and begged for a daily portion of lawful food (which he should receive) without being occupied with earning (it) and being (thereby) incapacitated from devotional service; and how they directed him, and how the sour and bitter mountain-fruit became sweet to him through the bounty of those Shaykhs.

آن یکی درویش گفت اندر سمر ** خضریان را من بدیدم خواب در
A certain dervish said in the night-talk, “I saw in dream those (saints who are) connected with Khizr.

گفتم ایشان را که روزی حلال ** از کجا نوشم که نبود آن وبال
I said to them, ‘Whence shall I (get to) eat a daily portion of lawful food that is not pernicious?’

مر مرا سوی کهستان راندند ** میوه‌ها زان بیشه می‌افشاندند 680
They took me along towards the mountainous country: they were shaking down the fruit from (the trees in) the forest,