Now that we have become acquainted with the conditions and degrees (of the spiritual world), a seal has been laid upon our lips,
ما چو واقف گشته‌ایم از چون و چند ** مهر با لب‌های ما بنهاده‌اند
Lest the mysteries of the Unseen should be divulged and (thereby) the life and livelihood (of mortals) be destroyed,
تا نگردد رازهای غیب فاش ** تا نگردد منهدم عیش و معاش
And lest the veil of forgetfulness should be entirely rent and (the meat in) the pot of tribulation be left half-raw.
تا ندرد پرده‌ی غفلت تمام ** تا نماند دیگ محنت نیم‌خام
We are all ear, (though) the (material) form of the ear has become deaf: we are all speech, but our lips are silent.
ما همه گوشیم کر شد نقش گوش ** ما همه نطقیم لیکن لب خموش
We now see (the result of) everything that we gave (during our life in the world): this (material) world is the veil, and that (spiritual) world is the vision.3530
هر چه ما دادیم دیدیم این زمان ** این جهان پرده‌ست و عینست آن جهان
The day of sowing is the day of concealment and scattering seed in a piece of earth.
روز کشتن روز پنهان کردنست ** تخم در خاکی پریشان کردنست
The season of reaping and the time of plying the sickle is the day of recompense and manifestation.
وقت بدرودن گه منجل زدن ** روز پاداش آمد و پیدا شدن
[How the Khwája disclosed to the bailiff in his dream the means of paying the debts incurred by the friend who had come (to visit him); and how he indicated the spot where the money was buried, and sent a message to his heirs that on no account should they regard that (sum of money) as too much (for the debtor) or withhold anything (from him), and that (even) though he were to refuse the whole or a part of it they must let it remain in the place (where it was accessible), in order that any one who wished might take it away; ‘for,’ said he, ‘I have made vows to God that not one mite of that money shall come back again to me and those connected with me,’ etc.]
گفتن خواجه در خواب به آن پای‌مرد وجوه وام آن دوست را کی آمده بود و نشان دادن جای دفن آن سیم و پیغام کردن به وارثان کی البته آن را بسیار نبینند وهیچ باز نگیرند و اگر چه او هیچ از آن قبول نکند یا بعضی را قبول نکند هم آنجا بگذارند تا هر آنک خواهد برگیرد کی من با خدا نذرها کردم کی از آن سیم به من و به متعلقان من حبه‌ای باز نگردد الی آخره
Now hear the bounty (which I have reserved) for my new guest. I foresaw that he would arrive,
بشنو اکنون داد مهمان جدید ** من همی دیدم که او خواهد رسید
And I had heard the news of his debt, (so) I packed up two or three jewels for him,
من شنوده بودم از وامش خبر ** بسته بهر او دو سه پاره گهر
Which are (enough for) the full payment of his debt, and more: (this I did) in order that the heart of my guest should not be wounded (torn with anxiety).3535
که وفای وام او هستند و بیش ** تا که ضیفم را نگردد سینه ریش
He owes nine thousand (pieces) of gold: let him discharge his debt with some of these (jewels).
وام دارد از ذهب او نه هزار ** وام را از بعض این گو بر گزار
There will be a great many of them left over: let him expend (this surplus) and include me too in a benediction.
فضله ماند زین بسی گو خرج کن ** در دعایی گو مرا هم درج کن
I wished to give them (to him) with my own hand: (all) these assignments are written in such-and-such a note-book.
خواستم تا آن به دست خود دهم ** در فلان دفتر نوشتست این قسم
Death, however, did not allow me time to hand over to him secretly the pearls of Aden.
خود اجل مهلت ندادم تا که من ** خفیه بسپارم بدو در عدن
Rubies and corundums for (the payment of) his debt are (stored) in a certain vessel on which his name is written.3540
لعل و یاقوتست بهر وام او ** در خنوری و نبشته نام او
I have buried it in a certain vault: I have shown solicitude for my ancient friend.
در فلان طاقیش مدفون کرده‌ام ** من غم آن یار پیشین خورده‌ام
None but kings can know the value of that (treasure): take care, then, that they (the purchasers) do not cheat you in the sale.
قیمت آن را نداند جز ملوک ** فاجتهد بالبیع ان لا یخدعوک
In sales (commercial transactions), for fear of being swindled, behave in the same manner as the Prophet, who taught (his followers to demand) three days' option.
در بیوع آن کن تو از خوف غرار ** که رسول آموخت سه روز اختیار
Do not be afraid of it (the treasure) depreciating and do not fall (into anxiety), since the demand for it will never decline.
از کساد آن مترس و در میفت ** که رواج آن نخواهد هیچ خفت
Give my heirs a greeting from me and rehearse to them this injunction, point by point,3545
وارثانم را سلام من بگو ** وین وصیت را بگو هم مو به مو
In order that they may not be deterred by the largeness of the (sum of) gold, but may deliver it to that guest (of mine) without reluctance.
تا ز بسیاری آن زر نشکهند ** بی‌گرانی پیش آن مهمان نهند
And if he say that he does not want so much, bid him take it and bestow it on whom he will.
ور بگوید او نخواهم این فره ** گو بگیر و هر که را خواهی بده
I will not take back a jot of what I have given: the milk never comes back to the teat.
زانچ دادم باز نستانم نقیر ** سوی پستان باز ناید هیچ شیر
According to the Prophet's saying, he who reclaims a gift will have become like a dog devouring his vomit.
گشته باشد هم‌چو سگ قی را اکول ** مسترد نحله بر قول رسول
And if he shut the door and (declare that he) has no need of the gold, let them pour the bounty at his door,3550
ور ببندد در نباید آن زرش ** تا بریزند آن عطا را بر درش
(So that) every one who passes may carry gold away: the gifts of the sincere are never taken back.
هر که آنجا بگذرد زر می‌برد ** نیست هدیه‌ی مخلصان را مسترد
I laid it in store for him two years ago and vowed to the Almighty (that it should be his).
بهر او بنهاده‌ام آن از دو سال ** کرده‌ام من نذرها با ذوالجلال
And if they (my heirs) deem it permissible to take aught (for themselves), verily twentyfold loss will befall them.
ور روا دارند چیزی زان ستد ** بیست چندان خو زیانشان اوفتد
If they vex my spirit, a hundred doors of tribulation will at once be opened for them.
گر روانم را پژولانند زود ** صد در محنت بریشان بر گشود
I have good hope of God that He will cause the due (payment) to reach the person who has the right to it.”3555
از خدا اومید دارم من لبق ** که رساند حق را در مستحق
He (the Khwája) unfolded two other matters to him (the bailiff), (but) I will not open my lips in mention of them,
دو قضیه‌ی دیگر او را شرح داد ** لب به ذکر آن نخواهم بر گشاد
In order that (these) two matters may remain secret and mysterious, and also that the Mathnawí may not become so very long.
تا بماند دو قضیه سر و راز ** هم نگردد مثنوی چندین دراز
He (the bailiff) sprang up from sleep, (joyously) snapping his fingers, now singing love-songs and now making lament.
برجهید از خواب انگشتک‌زنان ** گه غزل‌گویان و گه نوحه‌کنان
The guest (the debtor) said, “In what mad fits are you (plunged)? O bailiff, you have risen intoxicated and merry.
گفت مهمان در چه سوداهاستی ** پای‌مردا مست و خوش بر خاستی
I wonder what you dreamed last night, O exalted one, that you cannot be contained in city or desert.3560
تا چه دیدی خواب دوش ای بوالعلا ** که نمی‌گنجی تو در شهر و فلا
Your elephant has dreamed of Hindustán, for you have fled from the circle of your friends.”
خواب دیده پیل تو هندوستان ** که رمیدستی ز حلقه‌ی دوستان
He replied, “I have dreamed a mad dream: I have beheld a sun in my heart.
گفت سوداناک خوابی دیده‌ام ** در دل خود آفتابی دیده‌ام
In my dream I saw the wakeful Khwája, who gave up his life for vision (of God).
خواب دیدم خواجه‌ی بیدار را ** آن سپرده جان پی دیدار را
In my dream I saw the Khwája, the giver of things desired, (who was) one man like (equal to) a thousand if any (grave) affair happened.”
خواب دیدم خواجه‌ی معطی المنی ** واحد کالالف ان امر عنی
Drunken and beside himself, he continued to recount in this fashion till intoxication bereft him of reason and consciousness.3565
مست و بی‌خود این چنین بر می‌شمرد ** تا که مستی عقل و هوشش را ببرد
He fell (and lay) at full length in the middle of the room: a crowd of people gathered round him.
در میان خانه افتاد او دراز ** خلق انبه گرد او آمد فراز
(When) he came to himself, he said, “O Sea of bliss, O Thou who hast stored (transcendental) forms of consciousness in unconsciousness,
با خود آمد گفت ای بحر خوشی ** ای نهاده هوش‌ها در بیهشی
Thou hast stored a wakefulness in sleep, Thou hast fastened (attached) a dominion over the heart to the state of one who has lost his heart.
خواب در بنهاده‌ای بیداریی ** بسته‌ای در بی‌دلی دلداریی
Thou dost conceal riches in the lowliness of poverty, Thou dost fasten the necklace of wealth to the iron collar of poverty.”
توانگری پنهان کنی در ذل فقر ** طوق دولت بسته اندر غل فقر
Contrary is secretly enclosed in contrary: fire is enclosed in boiling water.3570
ضد اندر ضد پنهان مندرج ** آتش اندر آب سوزان مندرج
A (delightful) garden is enclosed in Nimrod's fire: revenues grow from giving and spending;
روضه اندر آتش نمرود درج ** دخل‌ها رویان شده از بذل و خرج
So that Mustafá (Mohammed), the King of prosperity, has said, “O possessors of wealth, munificence is a gainful trade.”
تا بگفته مصطفی شاه نجاح ** السماح یا اولی النعمی رباح
Riches were never diminished by alms-giving: in sooth, acts of charity are an excellent means of attaching (wealth) to one's self.
ما نقص مال من الصدقات قط ** انما الخیرات نعم المرتبط
In the poor-tax is (involved) the overflow and increase of (one's) gold: in the ritual prayer is (involved) preservation from lewdness and iniquity.
جوشش و افزونی زر در زکات ** عصمت از فحشا و منکر در صلات
The poor-tax is the keeper of your purse, the ritual prayer is the shepherd who saves you from the wolves.3575
آن زکاتت کیسه‌ات را پاسبان ** وآن صلاتت هم ز گرگانت شبان