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.
میوه‌ی شیرین نهان در شاخ و برگ ** زندگی جاودان در زیر مرگ
The sweet fruit is hidden in boughs and leaves: the everlasting life is (hidden) under death.
زبل گشته قوت خاک از شیوه‌ای ** زان غذا زاده زمین را میوه‌ای
Dung, by a certain manner (of assimilation), becomes nutriment for the earth, and by means of that food a fruit is born to the earth.
درعدم پنهان شده موجودیی ** در سرشت ساجدی مسجودیی
An existence is concealed in non-existence, an adorability in the nature of adoration.
آهن و سنگ از برونش مظلمی ** اندرون نوری و شمع عالمی
The steel and flint are dark externally, (but) inwardly a (resplendent) light and a world-illuminating candle.
درج در خوفی هزاران آمنی ** در سواد چشم چندان روشنی 3580
In a single fear (danger) are enclosed a thousand securities; in the black (pupil) of the eye ever so many brilliancies.
اندرون گاو تن شه‌زاده‌ای ** گنج در ویرانه‌ای بنهاده‌ای
Within the cow-like body there is a prince, a treasure deposited in a ruin,
تا خری پیری گریزد زان نفیس ** گاو بیند شاه نی یعنی بلیس
To the end that an old ass, Iblís to wit, may flee from that precious (treasure) and may see (only) the cow and not (see) the king.
حکایت آن پادشاه و وصیت کردن او سه پسر خویش را کی درین سفر در ممالک من فلان جا چنین ترتیب نهید و فلان جا چنین نواب نصب کنید اما الله الله به فلان قلعه مروید و گرد آن مگردید
Story of the King who enjoined his three sons, saying, “In this journey through my empire establish certain arrangements in such-and-such a place and appoint certain viceroys in such-and-such a place, but for God's sake, for God's sake, do not go to such-and-such a fortress and do not roam around it.”
بود شاهی شاه را بد سه پسر ** هر سه صاحب‌فطنت و صاحب‌نظر
There was a King, and the King had three sons: all three (were) endowed with sagacity and discernment.
هر یکی از دیگری استوده‌تر ** در سخا و در وغا و کر و فر
Each one (was) more praiseworthy than another in generosity and in battle and in exercising royal sway.
پیش شه شه‌زادگان استاده جمع ** قرة العینان شه هم‌چون سه شمع 3585
The princes, (who were) the delight of the King's eye, stood together, like three candles, before the King,
از ره پنهان ز عینین پسر ** می‌کشید آبی نخیل آن پدر
And the father's palm-tree was drawing water by a hidden channel from the two fountains (eyes) of the son.
تا ز فرزند آب این چشمه شتاب ** می‌رود سوی ریاض مام و باب
So long as the water of this fountain is running swiftly from the son towards the gardens of his mother and father,
تازه می‌باشد ریاض والدین ** گشته جاری عینشان زین هر دو عین
His parents' gardens will always be fresh: their fountain is made to flow by (the water from) both these fountains.
چون شود چشمه ز بیماری علیل ** خشک گردد برگ و شاخ آن نخیل
(But) when from sickness the (son's) fountain fails, the leaves and boughs of the (father's) palm-tree become withered.