ما چو واقف گشته‌ایم از چون و چند ** مهر با لب‌های ما بنهاده‌اند
Now that we have become acquainted with the conditions and degrees (of the spiritual world), a seal has been laid upon our lips,
تا نگردد رازهای غیب فاش ** تا نگردد منهدم عیش و معاش
Lest the mysteries of the Unseen should be divulged and (thereby) the life and livelihood (of mortals) be destroyed,
تا ندرد پرده‌ی غفلت تمام ** تا نماند دیگ محنت نیم‌خام
And lest the veil of forgetfulness should be entirely rent and (the meat in) the pot of tribulation be left half-raw.
ما همه گوشیم کر شد نقش گوش ** ما همه نطقیم لیکن لب خموش
We are all ear, (though) the (material) form of the ear has become deaf: we are all speech, but our lips are silent.
هر چه ما دادیم دیدیم این زمان ** این جهان پرده‌ست و عینست آن جهان 3530
We now see (the result of) everything that we gave (during our life in the world): this (material) world is the veil, and that (spiritual) world is the vision.
روز کشتن روز پنهان کردنست ** تخم در خاکی پریشان کردنست
The day of sowing is the day of concealment and scattering seed in a piece of earth.
وقت بدرودن گه منجل زدن ** روز پاداش آمد و پیدا شدن
The season of reaping and the time of plying the sickle is the day of recompense and manifestation.
گفتن خواجه در خواب به آن پای‌مرد وجوه وام آن دوست را کی آمده بود و نشان دادن جای دفن آن سیم و پیغام کردن به وارثان کی البته آن را بسیار نبینند وهیچ باز نگیرند و اگر چه او هیچ از آن قبول نکند یا بعضی را قبول نکند هم آنجا بگذارند تا هر آنک خواهد برگیرد کی من با خدا نذرها کردم کی از آن سیم به من و به متعلقان من حبه‌ای باز نگردد الی آخره
[How the Khwája disclosed to the bailiff in his dream the means of paying the debts incurred by the friend who had come (to visit him); and how he indicated the spot where the money was buried, and sent a message to his heirs that on no account should they regard that (sum of money) as too much (for the debtor) or withhold anything (from him), and that (even) though he were to refuse the whole or a part of it they must let it remain in the place (where it was accessible), in order that any one who wished might take it away; ‘for,’ said he, ‘I have made vows to God that not one mite of that money shall come back again to me and those connected with me,’ etc.]
بشنو اکنون داد مهمان جدید ** من همی دیدم که او خواهد رسید
Now hear the bounty (which I have reserved) for my new guest. I foresaw that he would arrive,
من شنوده بودم از وامش خبر ** بسته بهر او دو سه پاره گهر
And I had heard the news of his debt, (so) I packed up two or three jewels for him,
که وفای وام او هستند و بیش ** تا که ضیفم را نگردد سینه ریش 3535
Which are (enough for) the full payment of his debt, and more: (this I did) in order that the heart of my guest should not be wounded (torn with anxiety).
وام دارد از ذهب او نه هزار ** وام را از بعض این گو بر گزار
He owes nine thousand (pieces) of gold: let him discharge his debt with some of these (jewels).
فضله ماند زین بسی گو خرج کن ** در دعایی گو مرا هم درج کن
There will be a great many of them left over: let him expend (this surplus) and include me too in a benediction.
خواستم تا آن به دست خود دهم ** در فلان دفتر نوشتست این قسم
I wished to give them (to him) with my own hand: (all) these assignments are written in such-and-such a note-book.
خود اجل مهلت ندادم تا که من ** خفیه بسپارم بدو در عدن
Death, however, did not allow me time to hand over to him secretly the pearls of Aden.
لعل و یاقوتست بهر وام او ** در خنوری و نبشته نام او 3540
Rubies and corundums for (the payment of) his debt are (stored) in a certain vessel on which his name is written.
در فلان طاقیش مدفون کرده‌ام ** من غم آن یار پیشین خورده‌ام
I have buried it in a certain vault: I have shown solicitude for my ancient friend.
قیمت آن را نداند جز ملوک ** فاجتهد بالبیع ان لا یخدعوک
None but kings can know the value of that (treasure): take care, then, that they (the purchasers) do not cheat you in the sale.
در بیوع آن کن تو از خوف غرار ** که رسول آموخت سه روز اختیار
In sales (commercial transactions), for fear of being swindled, behave in the same manner as the Prophet, who taught (his followers to demand) three days' option.
از کساد آن مترس و در میفت ** که رواج آن نخواهد هیچ خفت
Do not be afraid of it (the treasure) depreciating and do not fall (into anxiety), since the demand for it will never decline.
وارثانم را سلام من بگو ** وین وصیت را بگو هم مو به مو 3545
Give my heirs a greeting from me and rehearse to them this injunction, point by point,
تا ز بسیاری آن زر نشکهند ** بی‌گرانی پیش آن مهمان نهند
In order that they may not be deterred by the largeness of the (sum of) gold, but may deliver it to that guest (of mine) without reluctance.
ور بگوید او نخواهم این فره ** گو بگیر و هر که را خواهی بده
And if he say that he does not want so much, bid him take it and bestow it on whom he will.
زانچ دادم باز نستانم نقیر ** سوی پستان باز ناید هیچ شیر
I will not take back a jot of what I have given: the milk never comes back to the teat.
گشته باشد هم‌چو سگ قی را اکول ** مسترد نحله بر قول رسول
According to the Prophet's saying, he who reclaims a gift will have become like a dog devouring his vomit.
ور ببندد در نباید آن زرش ** تا بریزند آن عطا را بر درش 3550
And if he shut the door and (declare that he) has no need of the gold, let them pour the bounty at his door,
هر که آنجا بگذرد زر می‌برد ** نیست هدیه‌ی مخلصان را مسترد
(So that) every one who passes may carry gold away: the gifts of the sincere are never taken back.
بهر او بنهاده‌ام آن از دو سال ** کرده‌ام من نذرها با ذوالجلال
I laid it in store for him two years ago and vowed to the Almighty (that it should be his).
ور روا دارند چیزی زان ستد ** بیست چندان خو زیانشان اوفتد
And if they (my heirs) deem it permissible to take aught (for themselves), verily twentyfold loss will befall them.
گر روانم را پژولانند زود ** صد در محنت بریشان بر گشود
If they vex my spirit, a hundred doors of tribulation will at once be opened for them.
از خدا اومید دارم من لبق ** که رساند حق را در مستحق 3555
I have good hope of God that He will cause the due (payment) to reach the person who has the right to it.”
دو قضیه‌ی دیگر او را شرح داد ** لب به ذکر آن نخواهم بر گشاد
He (the Khwája) unfolded two other matters to him (the bailiff), (but) I will not open my lips in mention of them,
تا بماند دو قضیه سر و راز ** هم نگردد مثنوی چندین دراز
In order that (these) two matters may remain secret and mysterious, and also that the Mathnawí may not become so very long.
برجهید از خواب انگشتک‌زنان ** گه غزل‌گویان و گه نوحه‌کنان
He (the bailiff) sprang up from sleep, (joyously) snapping his fingers, now singing love-songs and now making lament.
گفت مهمان در چه سوداهاستی ** پای‌مردا مست و خوش بر خاستی
The guest (the debtor) said, “In what mad fits are you (plunged)? O bailiff, you have risen intoxicated and merry.
تا چه دیدی خواب دوش ای بوالعلا ** که نمی‌گنجی تو در شهر و فلا 3560
I wonder what you dreamed last night, O exalted one, that you cannot be contained in city or desert.
خواب دیده پیل تو هندوستان ** که رمیدستی ز حلقه‌ی دوستان
Your elephant has dreamed of Hindustán, for you have fled from the circle of your friends.”
گفت سوداناک خوابی دیده‌ام ** در دل خود آفتابی دیده‌ام
He replied, “I have dreamed a mad dream: I have beheld a sun in my heart.
خواب دیدم خواجه‌ی بیدار را ** آن سپرده جان پی دیدار را
In my dream I saw the wakeful Khwája, who gave up his life for vision (of God).
خواب دیدم خواجه‌ی معطی المنی ** واحد کالالف ان امر عنی
In my dream I saw the Khwája, the giver of things desired, (who was) one man like (equal to) a thousand if any (grave) affair happened.”
مست و بی‌خود این چنین بر می‌شمرد ** تا که مستی عقل و هوشش را ببرد 3565
Drunken and beside himself, he continued to recount in this fashion till intoxication bereft him of reason and consciousness.
در میان خانه افتاد او دراز ** خلق انبه گرد او آمد فراز
He fell (and lay) at full length in the middle of the room: a crowd of people gathered round him.
با خود آمد گفت ای بحر خوشی ** ای نهاده هوش‌ها در بیهشی
(When) he came to himself, he said, “O Sea of bliss, O Thou who hast stored (transcendental) forms of consciousness in unconsciousness,
خواب در بنهاده‌ای بیداریی ** بسته‌ای در بی‌دلی دلداریی
Thou hast stored a wakefulness in sleep, Thou hast fastened (attached) a dominion over the heart to the state of one who has lost his heart.
توانگری پنهان کنی در ذل فقر ** طوق دولت بسته اندر غل فقر
Thou dost conceal riches in the lowliness of poverty, Thou dost fasten the necklace of wealth to the iron collar of poverty.”
ضد اندر ضد پنهان مندرج ** آتش اندر آب سوزان مندرج 3570
Contrary is secretly enclosed in contrary: fire is enclosed in boiling water.
روضه اندر آتش نمرود درج ** دخل‌ها رویان شده از بذل و خرج
A (delightful) garden is enclosed in Nimrod's fire: revenues grow from giving and spending;
تا بگفته مصطفی شاه نجاح ** السماح یا اولی النعمی رباح
So that Mustafá (Mohammed), the King of prosperity, has said, “O possessors of wealth, munificence is a gainful trade.”
ما نقص مال من الصدقات قط ** انما الخیرات نعم المرتبط
Riches were never diminished by alms-giving: in sooth, acts of charity are an excellent means of attaching (wealth) to one's self.
جوشش و افزونی زر در زکات ** عصمت از فحشا و منکر در صلات
In the poor-tax is (involved) the overflow and increase of (one's) gold: in the ritual prayer is (involved) preservation from lewdness and iniquity.
آن زکاتت کیسه‌ات را پاسبان ** وآن صلاتت هم ز گرگانت شبان 3575
The poor-tax is the keeper of your purse, the ritual prayer is the shepherd who saves you from the wolves.