Rumi's Masnavi - Those weapons of yours are your (selfish) contriving and plotting; they have sprung from you and at the same time have wounded your soul.

Those weapons of yours are your (selfish) contriving and plotting; they have sprung from you and at the same time have wounded your soul.

آن سلاحت حیله و مکر تو است ** هم ز تو زایید و هم جان تو خست‏

Since you have gained nothing by these contrivings, abandon contrivance, that happy fortunes may meet (you).

چون نکردی هیچ سودی زین حیل ** ترک حیلت کن که پیش آید دول‏

Since you have not for one moment enjoyed (any) fruit from the arts (of the schools), bid farewell to the arts, and seek always the Lord of bounties.

چون که یک لحظه نخوردی بر ز فن ** ترک فن گو می‏طلب رب المنن‏

Since these sciences bring you no blessing, make yourself a dunce and leave ill luck behind.

چون مبارک نیست بر تو این علوم ** خویشتن گولی کن و بگذر ز شوم‏

Like the angels, say, “We have no knowledge, O God, except what Thou hast taught us.” 3175

چون ملایک گو که لا علم لنا ** یا الهی غیر ما علمتنا

Story of the desert Arab and his putting sand in the sack and the philosopher's rebuking him.

قصه‏ی اعرابی و ریگ در جوال کردن و ملامت کردن آن فیلسوف او را

A certain Arab of the desert loaded a camel with two big sacks—(there was) one full of grain.

یک عرابی بار کرده اشتری ** دو جوال زفت از دانه پری‏

He was seated on the top of both sacks. A glib philosopher questioned him.

او نشسته بر سر هر دو جوال ** یک حدیث انداز کرد او را سؤال‏

He asked him about his native land and led him to talk and said many fine things in the course of (his) enquiry.

از وطن پرسید و آوردش به گفت ** و اندر آن پرسش بسی درها بسفت‏

Afterwards he said to him, “What are these two sacks filled with? Tell (me) the truth of the matter.”

بعد از آن گفتش که این هر دو جوال ** چیست آگنده بگو مصدوق حال‏

He replied, “In one sack I have wheat; in the other is some sand—not food for men.” 3180

گفت اندر یک جوالم گندم است ** در دگر ریگی نه قوت مردم است‏

“Why,” he asked, “did you load this sand?” “In order that the other sack might not remain alone,” he replied.

گفت تو چون بار کردی این رمال ** گفت تا تنها نماند آن جوال‏

“For wisdom's sake,” said he, “pour half the wheat of that pannier into the other,

گفت نیم گندم آن تنگ را ** در دگر ریز از پی فرهنگ را

So that the sacks may be lightened, and the camel too.” He (the Arab) cried, “Bravo! O clever and noble sage!

تا سبک گردد جوال و هم شتر ** گفت شاباش ای حکیم اهل و حر

Such subtle thought and excellent judgement! And you so naked, (journeying) on foot and in fatigue!”

این چنین فکر دقیق و رای خوب ** تو چنین عریان پیاده در لغوب‏

The good man took pity on the philosopher and resolved to mount him on the camel. 3185

رحمتش آمد بر حکیم و عزم کرد ** کش بر اشتر بر نشاند نیک مرد

He said to him again, “O fair-spoken sage, explain a little about your own circumstances as well.

باز گفتش ای حکیم خوش سخن ** شمه‏ای از حال خود هم شرح کن‏

(With) such intelligence and talent as you have, are you a vizier or a king? Tell the truth.”

این چنین عقل و کفایت که تراست ** تو وزیری یا شهی بر گوی راست‏

He answered, “I am not (either of) these two: I am of the common folk. Look at my appearance and dress.”

گفت این هر دو نیم از عامه‏ام ** بنگر اندر حال و اندر جامه‏ام‏

He asked, “How many camels have you? How many oxen?” “I have neither these nor those,” he replied: “do not dig at me.”

گفت اشتر چند داری چند گاو ** گفت نه این و نه آن ما را مکاو

He said, “At any rate, what goods have you in your shop?” He answered, “Where have I a shop, and where a dwelling-place?” 3190

گفت رختت چیست باری در دکان ** گفت ما را کو دکان و کو مکان‏

“Then,” said he, “I will ask about money. How much money (have you)?—for you are a solitary wanderer and one whose counsel is prized.

گفت پس از نقد پرسم نقد چند ** که تویی تنها رو و محبوب پند

With you is the elixir which changes the copper of the world (into) gold: your understanding and knowledge are inlaid with pearls.”

کیمیای مس عالم با تو است ** عقل و دانش را گهر تو بر تو است‏

“By God,” he replied, “O chief of the Arabs, in my whole property there is not the means of (buying) food for the night.

گفت و الله نیست یا وجه العرب ** در همه ملکم وجوه قوت شب‏

I run about with bare feet and naked body. If any one will give me a loaf of bread—thither I go.

پا برهنه تن برهنه می‏دوم ** هر که نانی می‏دهد آن جا روم‏

From this wisdom and learning and excellence (of mind) I have got nothing but phantasy and headache.” 3195

مر مرا زین حکمت و فضل و هنر ** نیست حاصل جز خیال و درد سر

Then the Arab said to him, “Begone far from my side, so that your ill-luck may not rain upon me.

پس عرب گفتش که شو دور از برم ** تا نبارد شومی تو بر سرم‏

Take far away from me that unlucky wisdom of yours: your speech is unlucky for (all) the people of the time.

دور بر آن حکمت شومت ز من ** نطق تو شرم است بر اهل زمن‏

Either go you in that direction, and I will run in this direction; or if your way be forwards, I will go back.

یا تو آن سو رو من این سو می‏دوم ** ور ترا ره پیش من واپس روم‏

One sack of wheat and the other of sand is better for me than these vain contrivings.

یک جوالم گندم و دیگر ز ریگ ** به بود زین حیله‏های مرده‏ریگ‏

My foolishness is a very blessed foolishness, for my heart is well furnished (with spiritual graces) and my soul is devout.” 3200

احمقی‏ام بس مبارک احمقی است ** که دلم با برگ و جانم متقی است‏

If thou desire that misery should vanish (from thee), endeavour that wisdom should vanish from thee—

گر تو خواهی کت شقاوت کم شود ** جهد کن تا از تو حکمت کم شود

The wisdom which is born of (human) nature and phantasy, the wisdom which lacks the overflowing grace of the Light of the Glorious (God).

حکمتی کز طبع زاید وز خیال ** حکمتی بی‏فیض نور ذو الجلال‏

The wisdom of this world brings increase of supposition and doubt; the wisdom of the Religion bears (one) above the sky.

حکمت دنیا فزاید ظن و شک ** حکمت دینی برد فوق فلک‏

The ingenious rascals of (this) latter time have aggrandised themselves over the ancients;

زوبعان زیرک آخر زمان ** بر فزوده خویش بر پیشینیان‏

The (apt) learners of cunning have burnt (consumed) their hearts (in study) and have learned feints and tricks; 3205

حیله آموزان جگرها سوخته ** فعل‏ها و مکرها آموخته‏

They have thrown to the winds patience and altruism and self-sacrifice and generosity—(qualities) which are the elixir of (spiritual) profit.

صبر و ایثار و سخای نفس و جود ** باد داده کان بود اکسیر سود

The (right) thought is that which opens a way: the (right) way is that on which a (spiritual) king advances.

فکر آن باشد که بگشاید رهی ** راه آن باشد که پیش آید شهی‏

The (true) king is he that goes into the presence of the King, and is not made king by treasuries and armies;

شاه آن باشد که از خود شه بود ** نه به مخزنها و لشکر شه شود

So that his kingship remains unto everlasting, like the glory of the empire of the Mohammedan Religion.

تا بماند شاهی او سرمدی ** همچو عز ملک دین احمدی‏

The miracles of Ibráhím son of Adham on the seashore.

کرامات ابراهیم ادهم بر لب دریا

Thus, it is related of Ibráhím son of Adham that after a journey he sat down (to rest) by the edge of the sea. 3210

هم ز ابراهیم ادهم آمده ست ** کاو ز راهی بر لب دریا نشست‏

(Whilst) that spiritual king was stitching his mantle, an Amír suddenly came to that spot.

دلق خود می‏دوخت آن سلطان جان ** یک امیری آمد آن جا ناگهان‏

That Amír had been one of the Shaykh's servants; he recognized the Shaykh and at once bowed low.

آن امیر از بندگان شیخ بود ** شیخ را بشناخت سجده کرد زود

He was astounded at the Shaykh and at his dervish garb— (for) his nature and outward guise had become transformed—

خیره شد در شیخ و اندر دلق او ** شکل دیگر گشته خلق و خلق او

(Marvelling) that he gave up such a grand kingdom, and chose that very pettifogging (spiritual) poverty;

کاو رها کرد آن چنان ملک شگرف ** بر گزید آن فقر بس باریک حرف‏

(And why) he renounced the sovereignty of the Seven Climes, and plies the needle on his dervish-cloak, like a beggar. 3215

ترک کرد او ملک هفت اقلیم را ** می‏زند بر دلق سوزن چون گدا

The Shaykh became aware of his thought: a Shaykh is as the lion, and (people's) hearts are his jungle.

شخ واقف گشت از اندیشه‏اش ** شیخ چون شیر است و دلها بیشه‏اش‏

He is entering, like hope and fear, into (their) hearts: not hid from him are the secrets of the world.

چون رجا و خوف در دلها روان ** نیست مخفی بر وی اسرار جهان‏

Keep watch over your hearts, O fruitless ones, in the presence of the majesty of the men of heart (saints).

دل نگه دارید ای بی‏حاصلان ** در حضور حضرت صاحب دلان‏

Before the men of body (worldings), respect is (shown) outwardly, for God is veiling the occult from them.

پیش اهل تن ادب بر ظاهر است ** که خدا ز ایشان نهان را ساتر است‏

Before the men of heart (saints), respect is (shown) inwardly, because their hearts have insight into the secret thoughts. 3220

پیش اهل دل ادب بر باطن است ** ز انکه دلشان بر سرایر فاطن است‏