در وجوه وجه او رو خرج شو ** چون الف در بسم در رو درج شو
Go into His aspects (attributes) and Face (Essence), become spent (emptied of self): go in, become enveloped (suppressed), like the alif in bism.
آن الف در بسم پنهان کرد ایست ** هست او در بسم و هم در بسم نیست 2240
In bism the alif has stayed hidden: it is in bism and also it is not in bism.
هم‌چنین جمله‌ی حروف گشته مات ** وقت حذف حرف از بهر صلات
Such is the case with all the letters that disappear when they are elided for the purpose of (effecting) conjunctions.
از صله‌ست و بی و سین زو وصل یافت ** وصل بی و سین الف را بر نتافت
It (the suppressed alif in bism) is a sila (means of conjunction) and through it the b and the s have attained to union: the union of the b and the s could not bear the (external intervention of the) alif.
چونک حرفی برنتابد این وصال ** واجب آید که کنم کوته مقال
Since this union cannot bear (the intervention of) a single letter, it behoves me to cut short the discourse.
چون یکی حرفی فراق سین و بیست ** خامشی اینجا مهمتر واجبیست
Since a single letter is the cause of separation between the s and the b, here silence is a most urgent duty.
چون الف از خود فنا شد مکتنف ** بی و سین بی او همی‌گویند الف 2245
When the alif has passed away from self(-existence), taking shelter (in self-abandonment), the b and the s say “alif” without it.
ما رمیت اذ رمیت بی ویست ** هم‌چنین قال الله از صمتش بجست
(The words) thou didst not throw when thou threwest are (an utterance spoken) without him (the Prophet); likewise (the words) God said sprang from his silence.
تا بود دارو ندارد او عمل ** چونک شد فانی کند دفع علل
So long as a drug exists (independently), it has no effect; it removes diseases (only) when it has perished (has been dissolved and assimilated).
گر شود بیشه قلم دریا مداد ** مثنوی را نیست پایانی امید
(Even) if (all) the forest should become pens and (all) the ocean ink, (yet) there is no hope of bringing the Mathnawí to an end.
چارچوب خشت‌زن تا خاک هست ** می‌دهد تقطیع شعرش نیز دست
So long as the Brick-maker's mould is (filled with) earth, the scansion of its (the Mathnawí's) poetry, too, will be kept up.
چون نماند خاک و بودش جف کند ** خاک سازد بحر او چون کف کند 2250
When earth remains no more and He (God) dries (withers and destroys) its existence, His sea when it foams will make (fresh) earth.
چون نماند بیشه و سر در کشد ** بیشه‌ها از عین دریا سر کشد
When the forest remains no more and disappears (from existence), (other) forests will raise their heads from the essence of the Sea.
بهر این گفت آن خداوند فرج ** حدثوا عن بحرنا اذ لا حرج
Hence that Lord of relief (from sorrow) said, “Relate Traditions (drawn) from our Sea, since there is no harm (in doing so).”
باز گرد از بحر و رو در خشک نه ** هم ز لعبت گو که کودک‌راست به
(Now) turn back from the Sea and set thy face towards dry land: talk only of the plaything, for it is better (more suitable) for the child,
تا ز لعبت اندک اندک در صبا ** جانش گردد با یم عقل آشنا
So that in his boyhood, (advancing) little by little beyond the plaything, his spirit may become acquainted with the ocean of Reason.
عقل از آن بازی همی‌یابد صبی ** گرچه با عقلست در ظاهر ابی 2255
By means of that play the boy is (gradually) acquiring reason, though superficially it (his play) is repugnant (to reason).
کودک دیوانه بازی کی کند ** جزو باید تا که کل را فی کند
How can a demented child play? There must be (in the child) a part (of reason) in order that it (the part) may attain to the whole.
رجوع کردن به قصه‌ی قبه و گنج
Returning to the Story of the dome and the treasure.
نک خیال آن فقیرم بی‌ریا ** عاجز آورد از بیا و از بیا
Lo, the idea of that fakir with (his cries) “Come! come!” has rendered me unfeignedly (really) unable (to resist his appeal).
بانگ او تو نشنوی من بشنوم ** زانک در اسرار همراز ویم
You do not hear his cry, (but) I hear it, because I am his confidant in my inmost thoughts.
طالب گنجش مبین خود گنج اوست ** دوست کی باشد به معنی غیر دوست
Do not regard him as a seeker of the treasure; he is the treasure himself, how should the lover in reality be other than the beloved?
سجده خود را می‌کند هر لحظه او ** سجده پیش آینه‌ست از بهر رو 2260
At even moment he is bowing down (in worship) to himself: the bowing is (performed) in front of the mirror for the sake of (beholding) the face.
گر بدیدی ز آینه او یک پشیز ** بی‌خیالی زو نماندی هیچ چیز
If he saw in the mirror a single mite without any phantasy, nothing would be left of him.
هم خیالاتش هم او فانی شدی ** دانش او محو نادانی شدی
Both his phantasies and he (himself) would vanish: his knowledge would be obliterated in nescience.
دانشی دیگر ز نادانی ما ** سر برآوردی عیان که انی انا
From our nescience another knowledge would rise into clear view, saying, “Lo, I am (God.”
اسجدوا لادم ندا آمد همی ** که آدمید و خویش بینیدش دمی
The (Divine) call was coming (to the angels)—”Bow down to Adam, for ye are (essentially) Adam, and for a moment see yourselves to be (identical with) him.”
احولی از چشم ایشان دور کرد ** تا زمین شد عین چرخ لاژورد 2265
He (God) removed strabism from their eyes, so that the earth became identical with the azure heavens.
لا اله گفت و الا الله گفت ** گشت لا الا الله و وحدت شکفت
He said, “There is no god,” and He said, “except God”: not (any god) became except God, and Unity blossomed forth (was revealed).
آن حبیب و آن خلیل با رشد ** وقت آن آمد که گوش ما کشد
The time has come for that righteous beloved and dear friend (of God) to pull my ear (and lead me)
سوی چشمه که دهان زینها بشو ** آنچ پوشیدیم از خلقان مگو
Towards the fountain (of Unity), saying, “Wash thy mouth clean of these things: do not tell that which we have concealed from the people.
ور بگویی خود نگردد آشکار ** تو به قصد کشف گردی جرم‌دار
And if thou tell (it), it will not become manifest, (yet) thou wilt be guilty of attempting to reveal it.
لیک من اینک بریشان می‌تنم ** قایل این سامع این هم منم 2270
But, mark, I am compassing them about: I am at once the speaker and the hearer of this (mystery).
صورت درویش و نقش گنج گو ** رنج کیش‌اند این گروه از رنج گو
Tell (only) of the (outward) form of the dervish and the picture (external description) of the treasure. These folk are addicted to (worldly) trouble: tell (them) of trouble.
چشمه‌ی راحت بریشان شد حرام ** می‌خورند از زهر قاتل جام‌جام
The fountain of Mercy has become unlawful to them: they are drinking cup after cup of deadly poison.
خاکها پر کرده دامن می‌کشند ** تا کنند این چشمه‌ها را خشک‌بند
Having filled their skirts with clods, they are taking them along in order to make a dam for these fountains.
کی شود این چشمه‌ی دریامدد ** مکتنس زین مشت خاک نیک و بد
How should this fountain, which is replenished by the Sea, be stopped up by this good or bad folk’s handful of earth?
لیک گوید با شما من بسته‌ام ** بی‌شما من تا ابد پیوسته‌ام 2275
But it (the fountain) says, ‘With you, I am closed; Without you, I continue (to flow) unto everlasting.’ ”
قوم معکوس‌اند اندر مشتها ** خاک‌خوار و آب را کرده رها
The (worldly) folk are perverted in their appetites: (they are) eating earth and have left the water (untasted).
ضد طبع انبیا دارند خلق ** اژدها را متکا دارند خلق
The people (of the world) have a nature opposite to that of the prophets: the people deem the dragon (the world) an object of reliance.
چشم‌بند ختم چون دانسته‌ای ** هیچ دانی از چه دیده بسته‌ای
Inasmuch as you have known (from the Qur’an) the eye-bandage whereby God steals (the sight) do you know at all to what you have shut your eyes?
بر چه بگشادی بدل این دیده‌ها ** یک به یک بس البدل دان آن ترا
To what instead have you opened these eyes (of yours)? (Whatever it be), know that in every respect it is a bad exchange for you.
لیک خورشید عنایت تافته‌ست ** آیسان را از کرم در یافته‌ست 2280
But (nevertheless) the sun of (Divine) favour has shone (forth) and has graciously succoured them that despair.
نرد بس نادر ز رحمت باخته ** عین کفران را انابت ساخته
He (God) in His mercy has played a very marvellous game of backgammon: He has made the essence of ingratitude to be a turning in repentance (towards Him).
هم ازین بدبختی خلق آن جواد ** منفجر کرده دو صد چشمه‌ی وداد
Even from this ill-fatedness (unrighteousness) of the people (of the world) that Bounteous One has caused two hundred fountains of love to burst.
غنچه را از خار سرمایه دهد ** مهره را از مار پیرایه دهد
He gives to the rose-bud a source (of growth) in the thorn; He gives to the snake-stone, (though obtained) from the snake, an ornamental quality.
He brings forth day from the blackness of night and makes ease (opulence) to grow (flow) from the hand of him who suffers hardship (penury).
آرد سازد ریگ را بهر خلیل ** کو با داود گردد هم رسیل 2285
He makes sand into flour for Khalil (Abraham); the mountain becomes an accompanist to David.
کوه با وحشت در آن ابر ظلم ** بر گشاید بانگ چنگ و زیر و بم
The solitary mountain amidst that cloud of darkness opens the music of the harp and (the tones of) treble and bass,
خیز ای داود از خلقان نفیر ** ترک آن کردی عوض از ما بگیر
(Singing), “Arise, O David, thou shunner of the people! Thou hast abandoned that (society): receive compensation from me.”
انابت آن طالب گنج به حق تعالی بعد از طلب بسیار و عجز و اضطرار کی ای ولی الاظهار تو کن این پنهان را آشکار
How the seeker of the treasure, after having searched much and having been reduced to helplessness and despair, turned to God Most High, saying, “O Thou to whom manifestation belongs, do Thou make this hidden thing evident!”
گفت آن درویش ای دانای راز ** از پی این گنج کردم یاوه‌تاز
The dervish said, “O Knower of the secret, I have run about in vain for the sake of this treasure.