Rumi's Masnavi - And after a life uniform (in happiness) this will not be (the sequel, namely) that thou wilt go forth from the world against thy will;

And after a life uniform (in happiness) this will not be (the sequel, namely) that thou wilt go forth from the world against thy will;

وین نباشد بعد عمر مستوی ** که بناکام از جهان بیرون روی

Nay, but (thou wilt go) desiring death as the sucking babe (desires milk), not on account of the pain that holds thee captive.

بلک خواهان اجل چون طفل شیر ** نه ز رنجی که ترا دارد اسیر

Thou wilt be seeking death, but not from painful infirmity; nay, thou wilt see the treasure in the ruin of the house (of the body).

مرگ‌جو باشی ولی نه از عجز رنج ** بلک بینی در خراب خانه گنج

Therefore with thine own hand thou wilt take a pick-axe and smite upon the house without any care;

پس به دست خویش گیری تیشه‌ای ** می‌زنی بر خانه بی‌اندیشه‌ای

For thou wilt deem the house to be the barrier to the treasure, and this single grain to be the obstacle to a hundred corn-stacks. 2535

که حجاب گنج بینی خانه را ** مانع صد خرمن این یک دانه را

This grain, then, thou wilt cast into the fire and adopt the (only) profession that is worthy of a man.”

پس در آتش افکنی این دانه را ** پیش گیری پیشه‌ی مردانه را

O thou who because of (addiction to) a single leaf hast been left without (enjoyment of) a (whole) orchard, thou art like the worm which (desire for) a leaf has driven away from (deprived of) the vineyard.

ای به یک برگی ز باغی مانده ** هم‌چو کرمی برگش از رز رانده

When Grace awakened this worm, this worm devoured the dragon of ignorance.

چون کرم این کرم را بیدار کرد ** اژدهای جهل را این کرم خورد

The worm became a vineyard full of fruit and trees: even so is the blessed man transformed.

کرم کرمی شد پر از میوه و درخت ** این چنین تبدیل گردد نیکبخت

Exposition of "I was a hidden treasure, and I desired to be known."

تفسیر کنت کنزا مخفیا فاحببت ان اعرف

Demolish the house, for a hundred thousand houses may be made from the cornelian of this Yemen. 2540

خانه بر کن کز عقیق این یمن ** صد هزاران خانه شاید ساختن

The treasure lies beneath the house, and there is no help (for it): do not be afraid of destroying the house and do not stand still,

گنج زیر خانه است و چاره نیست ** از خرابی خانه مندیش و مه‌ایست

For from one treasure in hand it is possible to build a thousand houses without suffering toil and pain.

که هزاران خانه از یک نقد گنج ** توان عمارت کرد بی‌تکلیف و رنج

In the end this house will fall of itself into ruin and the treasure beneath it will certainly be uncovered;

عاقبت این خانه خود ویران شود ** گنج از زیرش یقین عریان شود

But it (the treasure) will not be thine, since the spirit receives that (Divine) gift as wages for destroying (the house).

لیک آن تو نباشد زانک روح ** مزد ویران کردنستش آن فتوح

When it has not done that work, its wages are naught: there is nothing for Man (hereafter) but (the recompense for) that which he wrought (here). 2545

چون نکرد آن کار مزدش هست لا ** لییس للانسان الا ما سعی

After that, thou wilt gnaw thy hand (in remorse), saying, “Alas, a moon like this was (concealed) under the cloud.

دست خایی بعد از آن تو کای دریغ ** این چنین ماهی بد اندر زیر میغ

I did not do the good which they told (me to do): the treasure and the house are gone, and my hand is empty.”

من نکردم آنچ گفتند از بهی ** گنج رفت و خانه و دستم تهی

Thou hast rented and hired a house: it is not thy property by any act of sale or purchase.

خانه‌ی اجرت گرفتی و کری ** نیست ملک تو به بیعی یا شری

The period of this hiring is till death, in order that thou mayst work in it (the house) during this period.

این کری را مدت او تا اجل ** تا درین مدت کنی در وی عمل

Thou art sewing patches in the shop, (while) under this shop of thine two mines (of treasure) are buried. 2550

پاره‌دوزی می‌کنی اندر دکان ** زیر این دکان تو مدفون دو کان

This shop is held on hire: be quick, take the pick-axe and break up its foundation,

هست این دکان کرایی زود باش ** تیشه بستان و تکش را می‌تراش

That of a sudden thou mayst lay the axe on the mine and be delivered from the shop and from patch-sewing.

تا که تیشه ناگهان بر کان نهی ** از دکان و پاره‌دوزی وا رهی

What is patch-sewing? The drinking of water and the eating of bread: thou art applying these patches to the heavy cloak.

پاره‌دوزی چیست خورد آب و نان ** می‌زنی این پاره بر دلق گران

This cloak, thy body, is always being torn, and thou art patching it by this eating and drinking of thine.

هر زمان می‌درد این دلق تنت ** پاره بر وی می‌زنی زین خوردنت

O thou who art of the progeny of the fortunate King, come to thyself, be ashamed of this patch-sewing. 2555

ای ز نسل پادشاه کامیار ** با خود آ زین پاره‌دوزی ننگ دار

Tear a patch (piece) from off this shop-floor, in order that two mines (of treasure) may lift up their head (emerge into view) before thee,

پاره‌ای بر کن ازین قعر دکان ** تا برآرد سر به پیش تو دو کان

Ere this lease of the hired house come to an end without thy having gained any profit from it.

پیش از آن کین مهلت خانه‌ی کری ** آخر آید تو نخورده زو بری

Then the owner of the shop will turn thee out and will demolish this shop for the sake of the (hidden) mine,

پس ترا بیرون کند صاحب دکان ** وین دکان را بر کند از روی کان

(While) thou at one moment wilt beat thy head in remorse, and at another tear thy foolish beard,

تو ز حسرت گاه بر سر می‌زنی ** گاه ریش خام خود بر می‌کنی

Saying, “Alas, this shop was mine, (but) I was blind and got no profit from this place of abode. 2560

کای دریغا آن من بود این دکان ** کور بودم بر نخوردم زین مکان

Alas, the wind swept our existence away: (the text) O sorrow for the servants of God is come (true) unto everlasting.

ای دریغا بود ما را برد باد ** تا ابد یا حسرتا شد للعباد

[How Man is deluded by the sagacity and imaginations of his (carnal) nature and does not seek knowledge of the Unseen, which is the knowledge possessed by the prophets.]

غره شدن آدمی به ذکاوت و تصویرات طبع خویشتن و طلب ناکردن علم غیب کی علم انبیاست

I saw (beautiful) pictures and paintings in the house: I was without self-control in (my) love of the house.

دیدم اندر خانه من نقش و نگار ** بودم اندر عشق خانه بی‌قرار

I was unaware of any hidden treasure; otherwise, the axe would have been (as) the pomander in my hand.

بودم از گنج نهانی بی‌خبر ** ورنه دستنبوی من بودی تبر

Ah, if I had given the axe its due, I should now have given a quittance to (should have been quit of) grief.

آه گر داد تبر را دادمی ** این زمان غم را تبرا دادمی

I was casting my eye on the picture and falling idly in love (with it), like children.” 2565

چشم را بر نقش می‌انداختم ** هم‌چو طفلان عشقها می‌باختم

That fortunate Sage, then, has said well, “Thou art a child: the house is full of pictures and paintings.”

پس نکو گفت آن حکیم کامیار ** که تو طفلی خانه پر نقش و نگار

In the Iláhí-náma he gave many an injunction, saying, “Raise the dust from (utterly demolish) thine own household.”

در الهی‌نامه بس اندرز کرد ** که بر آر دودمان خویش گرد

(Pharaoh said), “Enough, O Moses! Tell (me) the third promise, for my heart has become lost (distraught) from the agitation caused by (eagerness to hear) it.”

بس کن ای موسی بگو وعده‌ی سوم ** که دل من ز اضطرابش گشت گم

Moses said, “This third (promise) is a twofold empire—(an empire) appertaining to the two worlds (temporal and spiritual), free from adversary and enemy;

گفت موسی آن سوم ملک دوتو ** دو جهانی خالص از خصم و عدو

Greater than the empire of which thou art now in possession; for that was (whilst thou wert) at war (with God), and this (will be whilst thou art) at peace (with Him). 2570

بیشتر زان ملک که اکنون داشتی ** کان بد اندر جنگ و این در آشتی

He who bestows on thee, (whilst thou art) at war, such an empire as this— consider how (bounteously) He will lay the table for thee (when thou art) at peace.

آنک در جنگت چنان ملکی دهد ** بنگر اندر صلح خوانت چون نهد

That (Divine) bounty which gave thee those (goodly) things in thy unrighteousness—consider what will be (its) care (for thee) in thy faithfulness.”

آن کرم که اندر جفا آنهات داد ** در وفا بنگر چه باشد افتقاد

“O Moses,” said he, “what is the fourth (promise)? Quickly declare (it): my patience is gone and my desire has waxed great.”

گفت ای موسی چهارم چیست زود ** بازگو صبرم شد و حرصم فزود

He said, “The fourth is that thou wilt remain (ever) young, (with) hair (black) like pitch and cheeks (pink) like the arghawán (flower of the Judas-tree).

گفت چارم آنک مانی تو جوان ** موی هم‌چون قیر و رخ چون ارغوان

To us (prophets) colour and perfume are very worthless, but thou art low, (so) we have made our words low. 2575

رنگ و بو در پیش ما بس کاسدست ** لیک تو پستی سخن کردیم پست

Boasting of colour and perfume and dwelling-place is a joy and deception (only) to children.

افتخار از رنگ و بو و از مکان ** هست شادی و فریب کودکان

[Explanation of the Tradition, "Speak ye unto men according to the measure of their understandings, not according to the measure of your understandings, so that God and His messenger may not be given the lie."]

بیان این خبر کی کلموا الناس علی قدر عقولهم لا علی قدر عقولکم حتی لا یکذبوا الله و رسوله

Since my business happens to be with a child, I must accordingly speak the language suited to children,

چونک با کودک سر و کارم فتاد ** هم زبان کودکان باید گشاد

Saying, ‘Go to school, that I may buy a bird for thee or bring (home) raisins and walnuts and pistachio nuts.’

که برو کتاب تا مرغت خرم ** یا مویز و جوز و فستق آورم

Thou knowest only the youth of the body: take this youthfulness: take the barley, O ass!

جز شباب تن نمی‌دانی به کیر ** این جوانی را بگیر ای خر شعیر

No wrinkle will fall upon thy face: thy fortunate youthfulness will remain fresh. 2580

هیچ آژنگی نیفتد بر رخت ** تازه ماند آن شباب فرخت