Rumi's Masnavi - Whoever drank that milk on the Day of Alast distinguishes the milk (in this world), even as Moses (distinguished and knew his mother's milk).

Whoever drank that milk on the Day of Alast distinguishes the milk (in this world), even as Moses (distinguished and knew his mother's milk). 2970

هر که در روز أ لست آن شیر خورد ** همچو موسی شیر را تمییز کرد

If thou wishest fondly for thy child's discrimination (and recognition), suckle (him) now, O mother of Moses,

گر تو بر تمییز طفلت مولعی ** این زمان یا ام موسی ارضعی‏

That he may know the taste of his mother's milk, and that his head may not sink to (desire and accept the milk of) a bad nurse.

تا ببیند طعم شیر مادرش ** تا فرو ناید بدایه‏ی بد سرش‏

Explaining the moral of the story of the person seeking (the lost) camel.

شرح فایده‏ی حکایت آن شخص شتر جوینده‏

You have lost a camel, O trusty (friend), and every one is giving you a clue to the camel.

اشتری گم کرده‏ای ای معتمد ** هر کسی ز اشتر نشانت می‏دهد

You know not where the camel is, but you know that these clues are wrong.

تو نمی‏دانی که آن اشتر کجاست ** لیک دانی کاین نشانیها خطاست‏

And he that has not lost a camel—he (too) in contention seeks a camel, just like him who has (really) lost it, 2975

و انکه اشتر گم نکرد او از مری ** همچو آن گم کرده جوید اشتری‏

Saying, “Yes; I too have lost a camel: I have brought a reward for any one who may find it.”

که بلی من هم شتر گم کرده‏ام ** هر که یابد اجرتش آورده‏ام‏

(He says this) that he may take a partner's share with you in the camel: he plays this trick because of coveting the camel.

تا در اشتر با تو انبازی کند ** بهر طمع اشتر این بازی کند

If you say to any one, “That clue was false,” he (the pretender), in imitation of you, says the same.

هر چه را گویی خطا بود آن نشان ** او به تقلید تو می‏گوید همان‏

He does not know wrong clues from right, but your words are a cue to that imitator.

او نشان کژ بنشناسد ز راست ** لیک گفتت آن مقلد را عصاست‏

When they mention right and likely clues, then comes to you the certainty in which there is no doubt. 2980

چون نشان راست گویند و شبیه ** پس یقین گردد ترا لا ریب فیه‏

That (clue) becomes balm to your sick soul; it becomes (brings) colour to your face and health and strength to you.

آن شفای جان رنجورت شود ** رنگ روی و صحت و زورت شود

Your eye becomes bright, your foot nimble; your body becomes (the vital) soul, and your (vital) soul (the rational) spirit.

چشم تو روشن شود پایت دوان ** جسم تو جان گردد و جانت روان‏

Then you will say, “O trusted (friend), you have spoken the truth: these clues are a clear deliverance (communication and message).

پس بگویی راست گفتی ای امین ** این نشانیها بلاغ آمد مبین‏

Therein are (manifest) signs, sure informations, (distinct) evidences: this is a title-deed and an ordainment of salvation.”

فیه آیات ثقات بینات ** این براتی باشد و قدر نجات‏

When he has given this clue, you will say, “Go before (me)! It is time for (setting out on) the enterprise: be thou the leader! 2985

این نشان چون داد گویی پیش رو ** وقت آهنگ است پیش آهنگ شو

I will follow thee, O truth-teller: thou hast got scent of my camel: show (me) where (it is).”

پی روی تو کنم ای راست گو ** بوی بردی ز اشترم بنما که کو

(But) to that person who is not the owner of a camel, and who is (engaged) in this quest of the camel for contention's sake—

پیش آن کس که نه صاحب اشتری ست ** کاو در این جست شتر بهر مری ست‏

His certainty is not increased by this right clue, save through reflexion from the true camel-seeker.

زین نشان راست نفزودش یقین ** جز ز عکس ناقه جوی راستین‏

From his (the latter's) earnestness and ardour he (the imitator) gets a scent (inkling) that these wild outcries of his are not (mere) babble.

بوی برد از جد و گرمیهای او ** که گزافه نیست این هیهای او

He (the imitator) had no just claim to this camel, but he too has lost a camel; yes, (he has). 2990

اندر این اشتر نبودش حق ولی ** اشتری گم کرده است او هم بلی‏

Desire for another's camel has become a veil to him, (so that) he has forgotten what he (himself) has lost.

طمع ناقه‏ی غیر رو پوشش شده ** آنچ ازو گم شد فراموشش شده‏

Wherever he (the owner) runs, this one (the imitator) runs: from cupidity, he becomes a partner in the owner's pain.

هر کجا او می‏دود این می‏دود ** از طمع هم درد صاحب می‏شود

When a liar sets out (to journey) with a truthful man, his falsehood turns to truth of a sudden.

کاذبی یا صادقی چون شد روان ** آن دروغش راستی شد ناگهان‏

In the desert whither that camel had hastened, the other one (the imitator) also found his own camel.

اندر آن صحرا که آن اشتر شتافت ** اشتر خود نیز آن دیگر بیافت‏

As soon as he saw it, he remembered his own, and ceased to covet the camel of that friend and kinsman. 2995

چون بدیدش یاد آورد آن خویش ** بی‏طمع شد ز اشتر آن یار و خویش‏

That imitator became a true searcher when he saw his camel browsing there.

آن مقلد شد محقق چون بدید ** اشتر خود را که آن جا می‏چرید

(Only) at that moment did he become a seeker of the camel: he was never (truly) seeking it till he saw it in the desert.

او طلب کار شتر آن لحظه گشت ** می‏نجستش تا ندید او را به دشت‏

After that, he began to go alone: he opened his eyes (and went) towards his own camel.

بعد از آن تنها روی آغاز کرد ** چشم سوی ناقه‏ی خود باز کرد

The sincere one said, “You have left me, (although) till now you were paying regard to me.”

گفت آن صادق مرا بگذاشتی ** تا به اکنون پاس من می‏داشتی‏

He replied, “Hitherto I have been an idle scoffer and, from cupidity, have been (engaged) in flattering (thee); 3000

گفت تا اکنون فسوسی بوده‏ام ** وز طمع در چاپلوسی بوده‏ام‏

(But) now, when corporeally I have become parted from thee in the search, I have become sympathetic with thee (in spirit).

این زمان هم درد تو گشتم که من ** در طلب از تو جدا گشتم به تن‏

I was stealing the camel's description from thee; (but when) my spirit saw its own camel, it had its eye filled (with seeing).

از تو می‏دزدیدمی وصف شتر ** جان من دید آن خود شد چشم پر

Till I found it, I was not seeking it; now the copper is overcome, the gold overpowers it.

تا نیابیدم نبودم طالبش ** مس کنون مغلوب شد زر غالبش‏

My evil deeds have become pious acts entirely—thanks (to God)! Jest is vanished and earnest is realised—thanks (to God)!

سیئاتم شد همه طاعات شکر ** هزل شد فانی و جد اثبات شکر

Since my evil deeds have become the means of (my) attaining unto God, do not, then, throw any blame on my evil deeds. 3005

سیئاتم چون وسیلت شد به حق ** پس مزن بر سیئاتم هیچ دق‏

Thee thy sincerity had made a seeker; for me, toil and search opened (the way to) a sincere feeling.

مر ترا صدق تو طالب کرده بود ** مر مرا جد و طلب صدقی گشود

Thy sincerity led thee to seek; my seeking led me to a feeling of sincerity.

صدق تو آورد در جستن ترا ** جستنم آورد در صدقی مرا

I was sowing the seed of fortune in the earth, (though) I fancied it was labour without wages and hire.

تخم دولت در زمین می‏کاشتم ** سخره و بیگار می‏پنداشتم‏

’Twas not labour without hire; ’twas an excellent earning: (for) every grain that I sowed, a hundred grew.

آن نبد بیگار کسبی بود چست ** هر یکی دانه که کشتم صد برست‏

The thief went underhand (by stealth) to a certain house: when he entered, he saw that it was his own house.” 3010

دزد سوی خانه‏ای شد زیر دست ** چون در آمد دید کان خانه‏ی خود است‏

Be hot, O cold one, that heat may come: put up with roughness, that ease may come.

گرم باش ای سرد تا گرمی رسد ** با درشتی ساز تا نرمی رسد

That (subject of my discourse) is not two camels; it is a single camel. Verbal expression is confined, the meaning (to be expressed) is very full.

آن دو اشتر نیست آن یک اشتر است ** تنگ آمد لفظ معنی بس پر است‏

The expression always fails to reach the meaning; hence the Prophet said, “(Whoso knows God), his tongue falters.”

لفظ در معنی همیشه نارسان ** ز آن پیمبر گفت قد کل لسان‏

Speech is (like) an astrolabe in (its) reckoning: how much does it know of the sky and the sun?—

نطق اصطرلاب باشد در حساب ** چه قدر داند ز چرخ و آفتاب‏

Especially, of that Sky whereof this heaven is (no more than) a blade of straw; (that Sky) of whose Sun the (terrestrial) sun is (but) a mote? 3015

خاصه چرخی کاین فلک زو پره‏ای است ** آفتاب از آفتابش ذره‏ای است‏

Showing that there is in every soul the mischief of the Mosque of Opposition.

بیان آن که در هر نفسی فتنه‏ی مسجد ضرار است‏

When it appeared that that was not a mosque, (but) was a house of intrigue and a trap laid by the Jews,

چون پدید آمد که آن مسجد نبود ** خانه‏ی حیلت بد و دام جهود

The Prophet then gave the command (and said), “Rase it and make it a dumping-place for rubbish and ashes.”

پس نبی فرمود کان را بر کنید ** مطرحه‏ی خاشاک و خاکستر کنید

The founder of the Mosque was false, like the Mosque (itself): ‘tis not munificence if you sprinkle grain upon a snare.

صاحب مسجد چو مسجد قلب بود ** دانه‏ها بر دام ریزی نیست جود

The meat that catches the fish on the hook––such a morsel is neither bounty nor generosity.

گوشت کاندر شست تو ماهی رباست ** آن چنان لقمه نه بخشش نه سخاست‏