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6
3543-3592

  • 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 
  • 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
  • خشکی نخلش همی‌گوید پدید  ** که ز فرزندان شجر نم می‌کشید 
  • 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