(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.
ما رمیت اذ رمیت بی ویست ** هم‌چنین قال الله از صمتش بجست
So long as a drug exists (independently), it has no effect; it removes diseases (only) when it has perished (has been dissolved and assimilated).
تا بود دارو ندارد او عمل ** چونک شد فانی کند دفع علل
(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.
گر شود بیشه قلم دریا مداد ** مثنوی را نیست پایانی امید
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.
چارچوب خشت‌زن تا خاک هست ** می‌دهد تقطیع شعرش نیز دست
When earth remains no more and He (God) dries (withers and destroys) its existence, His sea when it foams will make (fresh) earth.2250
چون نماند خاک و بودش جف کند ** خاک سازد بحر او چون کف کند
When the forest remains no more and disappears (from existence), (other) forests will raise their heads from the essence of the Sea.
چون نماند بیشه و سر در کشد ** بیشه‌ها از عین دریا سر کشد
Hence that Lord of relief (from sorrow) said, “Relate Traditions (drawn) from our Sea, since there is no harm (in doing so).”
بهر این گفت آن خداوند فرج ** حدثوا عن بحرنا اذ لا حرج
(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,
باز گرد از بحر و رو در خشک نه ** هم ز لعبت گو که کودک‌راست به
So that in his boyhood, (advancing) little by little beyond the plaything, his spirit may become acquainted with the ocean of Reason.
تا ز لعبت اندک اندک در صبا ** جانش گردد با یم عقل آشنا
By means of that play the boy is (gradually) acquiring reason, though superficially it (his play) is repugnant (to reason).2255
عقل از آن بازی همی‌یابد صبی ** گرچه با عقلست در ظاهر ابی
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.
کودک دیوانه بازی کی کند ** جزو باید تا که کل را فی کند
Returning to the Story of the dome and the treasure.
رجوع کردن به قصه‌ی قبه و گنج
Lo, the idea of that fakir with (his cries) “Come! come!” has rendered me unfeignedly (really) unable (to resist his appeal).
نک خیال آن فقیرم بی‌ریا ** عاجز آورد از بیا و از بیا
You do not hear his cry, (but) I hear it, because I am his confidant in my inmost thoughts.
بانگ او تو نشنوی من بشنوم ** زانک در اسرار همراز ویم
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?
طالب گنجش مبین خود گنج اوست ** دوست کی باشد به معنی غیر دوست
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.2260
سجده خود را می‌کند هر لحظه او ** سجده پیش آینه‌ست از بهر رو
If he saw in the mirror a single mite without any phantasy, nothing would be left of him.
گر بدیدی ز آینه او یک پشیز ** بی‌خیالی زو نماندی هیچ چیز
Both his phantasies and he (himself) would vanish: his knowledge would be obliterated in nescience.
هم خیالاتش هم او فانی شدی ** دانش او محو نادانی شدی
From our nescience another knowledge would rise into clear view, saying, “Lo, I am (God.”
دانشی دیگر ز نادانی ما ** سر برآوردی عیان که انی انا
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.”
اسجدوا لادم ندا آمد همی ** که آدمید و خویش بینیدش دمی
He (God) removed strabism from their eyes, so that the earth became identical with the azure heavens.2265
احولی از چشم ایشان دور کرد ** تا زمین شد عین چرخ لاژورد
He said, “There is no god,” and He said, “except God”: not (any god) became except God, and Unity blossomed forth (was revealed).
لا اله گفت و الا الله گفت ** گشت لا الا الله و وحدت شکفت
The time has come for that righteous beloved and dear friend (of God) to pull my ear (and lead me)
آن حبیب و آن خلیل با رشد ** وقت آن آمد که گوش ما کشد
Towards the fountain (of Unity), saying, “Wash thy mouth clean of these things: do not tell that which we have concealed from the people.
سوی چشمه که دهان زینها بشو ** آنچ پوشیدیم از خلقان مگو
And if thou tell (it), it will not become manifest, (yet) thou wilt be guilty of attempting to reveal it.
ور بگویی خود نگردد آشکار ** تو به قصد کشف گردی جرم‌دار
But, mark, I am compassing them about: I am at once the speaker and the hearer of this (mystery).2270
لیک من اینک بریشان می‌تنم ** قایل این سامع این هم منم