بخش 102 - 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,

And I had heard the news of his debt, (so) I packed up two or three jewels for him,

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).

He owes nine thousand (pieces) of gold: let him discharge his debt with some of these (jewels).

There will be a great many of them left over: let him expend (this surplus) and include me too in a benediction.

I wished to give them (to him) with my own hand: (all) these assignments are written in such-and-such a note-book.

Death, however, did not allow me time to hand over to him secretly the pearls of Aden.

Rubies and corundums for (the payment of) his debt are (stored) in a certain vessel on which his name is written.

I have buried it in a certain vault: I have shown solicitude for my ancient friend.

None but kings can know the value of that (treasure): take care, then, that they (the purchasers) do not cheat you in the sale.

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.

Do not be afraid of it (the treasure) depreciating and do not fall (into anxiety), since the demand for it will never decline.

Give my heirs a greeting from me and rehearse to them this injunction, point by point,

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.

And if he say that he does not want so much, bid him take it and bestow it on whom he will.

I will not take back a jot of what I have given: the milk never comes back to the teat.

According to the Prophet's saying, he who reclaims a gift will have become like a dog devouring his vomit.

And if he shut the door and (declare that he) has no need of the gold, let them pour the bounty at his door,

(So that) every one who passes may carry gold away: the gifts of the sincere are never taken back.

I laid it in store for him two years ago and vowed to the Almighty (that it should be his).

And if they (my heirs) deem it permissible to take aught (for themselves), verily twentyfold loss will befall them.

If they vex my spirit, a hundred doors of tribulation will at once be opened for them.

I have good hope of God that He will cause the due (payment) to reach the person who has the right to it.”

He (the Khwája) unfolded two other matters to him (the bailiff), (but) I will not open my lips in mention of them,

In order that (these) two matters may remain secret and mysterious, and also that the Mathnawí may not become so very long.

He (the bailiff) sprang up from sleep, (joyously) snapping his fingers, now singing love-songs and now making lament.

The guest (the debtor) said, “In what mad fits are you (plunged)? O bailiff, you have risen intoxicated and merry.

I wonder what you dreamed last night, O exalted one, that you cannot be contained in city or desert.

Your elephant has dreamed of Hindustán, for you have fled from the circle of your friends.”

He replied, “I have dreamed a mad dream: I have beheld a sun in my heart.

In my dream I saw the wakeful Khwája, who gave up his life for vision (of God).

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.”

Drunken and beside himself, he continued to recount in this fashion till intoxication bereft him of reason and consciousness.

He fell (and lay) at full length in the middle of the room: a crowd of people gathered round him.

(When) he came to himself, he said, “O Sea of bliss, O Thou who hast stored (transcendental) forms of consciousness in unconsciousness,

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.

Thou dost conceal riches in the lowliness of poverty, Thou dost fasten the necklace of wealth to the iron collar of poverty.”

Contrary is secretly enclosed in contrary: fire is enclosed in boiling water.

A (delightful) garden is enclosed in Nimrod's fire: revenues grow from giving and spending;

So that Mustafá (Mohammed), the King of prosperity, has said, “O possessors of wealth, munificence is a gainful trade.”

Riches were never diminished by alms-giving: in sooth, acts of charity are an excellent means of attaching (wealth) to one's self.

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.

The poor-tax is the keeper of your purse, the ritual prayer is the shepherd who saves you from the wolves.

The sweet fruit is hidden in boughs and leaves: the everlasting life is (hidden) under death.

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.

An existence is concealed in non-existence, an adorability in the nature of adoration.

The steel and flint are dark externally, (but) inwardly a (resplendent) light and a world-illuminating candle.

In a single fear (danger) are enclosed a thousand securities; in the black (pupil) of the eye ever so many brilliancies.

Within the cow-like body there is a prince, a treasure deposited in a ruin,

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.