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
The sweet fruit is hidden in boughs and leaves: the everlasting life is (hidden) under death.
میوه‌ی شیرین نهان در شاخ و برگ ** زندگی جاودان در زیر مرگ
Dung, by a certain manner (of assimilation), becomes nutriment for the earth, and by means of that food a fruit is born to the earth.
زبل گشته قوت خاک از شیوه‌ای ** زان غذا زاده زمین را میوه‌ای
An existence is concealed in non-existence, an adorability in the nature of adoration.
درعدم پنهان شده موجودیی ** در سرشت ساجدی مسجودیی
The steel and flint are dark externally, (but) inwardly a (resplendent) light and a world-illuminating candle.
آهن و سنگ از برونش مظلمی ** اندرون نوری و شمع عالمی
In a single fear (danger) are enclosed a thousand securities; in the black (pupil) of the eye ever so many brilliancies.3580
درج در خوفی هزاران آمنی ** در سواد چشم چندان روشنی
Within the cow-like body there is a prince, a treasure deposited in a ruin,
اندرون گاو تن شه‌زاده‌ای ** گنج در ویرانه‌ای بنهاده‌ای
To the end that an old ass, Iblís to wit, may flee from that precious (treasure) and may see (only) the cow and not (see) the king.
تا خری پیری گریزد زان نفیس ** گاو بیند شاه نی یعنی بلیس
Story of the King who enjoined his three sons, saying, “In this journey through my empire establish certain arrangements in such-and-such a place and appoint certain viceroys in such-and-such a place, but for God's sake, for God's sake, do not go to such-and-such a fortress and do not roam around it.”
حکایت آن پادشاه و وصیت کردن او سه پسر خویش را کی درین سفر در ممالک من فلان جا چنین ترتیب نهید و فلان جا چنین نواب نصب کنید اما الله الله به فلان قلعه مروید و گرد آن مگردید
There was a King, and the King had three sons: all three (were) endowed with sagacity and discernment.
بود شاهی شاه را بد سه پسر ** هر سه صاحب‌فطنت و صاحب‌نظر
Each one (was) more praiseworthy than another in generosity and in battle and in exercising royal sway.
هر یکی از دیگری استوده‌تر ** در سخا و در وغا و کر و فر
The princes, (who were) the delight of the King's eye, stood together, like three candles, before the King,3585
پیش شه شه‌زادگان استاده جمع ** قرة العینان شه هم‌چون سه شمع
And the father's palm-tree was drawing water by a hidden channel from the two fountains (eyes) of the son.
از ره پنهان ز عینین پسر ** می‌کشید آبی نخیل آن پدر
So long as the water of this fountain is running swiftly from the son towards the gardens of his mother and father,
تا ز فرزند آب این چشمه شتاب ** می‌رود سوی ریاض مام و باب
His parents' gardens will always be fresh: their fountain is made to flow by (the water from) both these fountains.
تازه می‌باشد ریاض والدین ** گشته جاری عینشان زین هر دو عین
(But) when from sickness the (son's) fountain fails, the leaves and boughs of the (father's) palm-tree become withered.
چون شود چشمه ز بیماری علیل ** خشک گردد برگ و شاخ آن نخیل
The withering of his palm-tree tells plainly that the tree was drawing moisture from the son.3590
How many a hidden conduit is connected in like fashion with your souls, O ye heedless ones!
ای بسا کاریز پنهان هم‌چنین ** متصل با جانتان یا غافلین
O thou who hast drawn stocks (of nourishment) from heaven and earth, so that thy body has grown fat,
ای کشیده ز آسمان و از زمین ** مایه‌ها تا گشته جسم تو سمین
(All) this is a loan: thou need’st not stuff (thy body) so much, for thou must needs pay back what thou hast taken—
عاریه‌ست این کم همی‌باید فشارد ** کانچ بگرفتی همی‌باید گزارد
(All) except (that of which God said) “I breathed,” for that hath come from the Munificent. Cleave to the spirit! The other things are vain.
جز نفخت کان ز وهاب آمدست ** روح را باش آن دگرها بیهدست
I call them vain in relation to the spirit, not in relation to His (their Maker's) consummate making.3595
بیهده نسبت به جان می‌گویمش ** نی بنسبت با صنیع محکمش
Explaining that the gnostic seeks replenishment from the Fountainhead of everlasting life and that he is relieved of any need to seek replenishment and draw (supplies) from the fountains of inconstant water; and the sign thereof is his holding aloof from the abode of delusion; for when a man relies on the replenishments drawn from those fountains, he slackens in his search for the Fountain everlasting and permanent. “A work done from within thy soul is necessary, for no door will be opened to thee by things given on loan. A water-spring inside the house is better than an aqueduct that comes from outside.”
بیان استمداد عارف از سرچشمه‌ی حیات ابدی و مستغنی شدن او از استمداد و اجتذاب از چشمه‌های آبهای بی‌وفا کی علامة ذالک التجافی عن دار الغرور کی آدمی چون بر مددهای آن چشمه‌ها اعتماد کند در طلب چشمه‌ی باقی دایم سست شود کاری ز درون جان تو می‌باید کز عاریه‌ها ترا دری نگشاید یک چشمه‌ی آب از درون خانه به زان جویی که آن ز بیرون آید
How goodly is the Conduit which is the source of (all) things! It makes you independent of these (other) conduits.
حبذا کاریز اصل چیزها ** فارغت آرد ازین کاریزها
You are quaffing drink from a hundred fountains: whenever any of those hundred yields less, your pleasure is diminished;
تو ز صد ینبوع شربت می‌کشی ** هرچه زان صد کم شود کاهد خوشی
(But) when the sublime Fountain gushes from within (you), no longer need you steal from the (other) fountains.
چون بجوشید از درون چشمه‌ی سنی ** ز استراق چشمه‌ها گردی غنی
Since your eye is rejoiced by water and earth, heart's sorrow is the payment for this joy.
قرةالعینت چو ز آب و گل بود ** راتبه‌ی این قره درد دل بود
When (the supply of) water comes to a fortress from outside, it is more than enough in times of peace;3600
قلعه را چون آب آید از برون ** در زمان امن باشد بر فزون
(But) when the enemy forms a ring round that (fortress), in order that he may drown them (the garrison) in blood,
چونک دشمن گرد آن حلقه کند ** تا که اندر خونشان غرقه کند
The (hostile) troops cut off the outside water, that (the defenders of) the fortress may have no refuge from them.
آب بیرون را ببرند آن سپاه ** تا نباشد قلعه را زانها پناه