He replied, “My purpose in this scattering is not (to obtain possession of) the walnuts: look more keenly, do not stop at this superficial (view).
قصد من آنست که آید بانگ آب ** هم ببینم بر سر آب این حباب
My purpose is that the sound of the water should come (to my ears); also, that I should see these bubbles on the surface of the water.”
تشنه را خود شغل چه بود در جهان ** گرد پای حوض گشتن جاودان
What, indeed, is the thirsty man's business in the world? To circle for ever round the base of the tank,
گرد جو و گرد آب و بانگ آب ** هم‌چو حاجی طایف کعبه‌ی صواب
Round the channel and round the Water and the sound of the Water, like a pilgrim circumambulating the Ka‘ba of Truth.
هم‌چنان مقصود من زین مثنوی ** ای ضیاء الحق حسام‌الدین توی
Even so, in (composing) this Mathnawí thou, O Ziyá’u ’l-Haqq (Radiance of God) Husámu’ddín, art my object.
مثنوی اندر فروع و در اصول ** جمله آن تست کردستی قبول755
The whole Mathnawí in its branches and roots is thine: thou hast accepted (it).
در قبول آرند شاهان نیک و بد ** چون قبول آرند نبود بیش رد
Kings accept (both) good and bad: when they accept (anything), it is reprobate no more.
چون نهالی کاشتی آبش بده ** چون گشادش داده‌ای بگشا گره
Since thou hast planted the sapling, give it water. Since thou hast given it freedom (to grow), untie the knots.
قصدم از الفاظ او راز توست ** قصدم از انشایش آواز توست
In (all) its expressions my object is (to reveal) thy mystery; in composing it my object is (to hear) thy voice.
پیش من آوازت آواز خداست ** عاشق از معشوق حاشا که جداست
To me thy voice is the voice of God: Heaven forfend that (I should say) the lover is separate from the Beloved.
اتصالی بی‌تکیف بی‌قیاس ** هست رب‌الناس را با جان ناس760
There is a union beyond description or analogy between the Lord of Man and the spirit of Man.
لیک گفتم ناس من نسناس نی ** ناس غیر جان جان‌اشناس نی
But I said nás (Man), not nasnás; nás is none but the spirit that knows the (Divine) Spirit.
ناس مردم باشد و کو مردمی ** تو سر مردم ندیدستی دمی
Nás is Man, and where is Manhood? You have never beheld the head (spiritual principle) of Man: you are a tail.
ما رمیت اذ رمیت خوانده‌ای ** لیک جسمی در تجزی مانده‌ای
You have recited (the text) thou didst not throw when thou threwest, but you are a (mere) body: you have remained in division.
ملک جسمت را چو بلقیس ای غبی ** ترک کن بهر سلیمان نبی
Like Bilqís, O foolish one, abandon the kingdom of your body for the sake of the prophet Solomon.
می‌کنم لا حول نه از گفت خویش ** بلک از وسواس آن اندیشه کیش765
I am crying “lá hawl,” not on account of my own words, nay, but on account of the false suggestions of the person accustomed to think (evil),
کو خیالی می‌کند در گفت من ** در دل از وسواس و انکارات ظن
Who is conceiving in his heart a vain fancy about my words, (a fancy arising) from the false suggestions and incredulities of (evil) thought.
می‌کنم لا حول یعنی چاره نیست ** چون ترا در دل بضدم گفتنیست
I am crying “lá hawl,” that is, “there is no help,” because in your heart there is a contradiction of me.
چونک گفت من گرفتت در گلو ** من خمش کردم تو آن خود بگو
Since my words have stuck in your throat, I am silent: do you speak your own (words).
آن یکی نایی خوش نی می‌زدست ** ناگهان از مقعدش بادی بجست
A sweet flute-player was playing the flute subito e podice ejus erupit ventus. [A sweet flute-player was playing the flute: suddenly, some wind escaped from his ass.]
نای را بر کون نهاد او که ز من ** گر تو بهتر می‌زنی بستان بزن770
Fistulam in podice posuit, saying, “If you play better than I, take it (the flute) and play!” [He placed the flute on his anus, saying, “If you play better than I, take it (the flute) and play!”]
ای مسلمان خود ادب اندر طلب ** نیست الا حمل از هر بی‌ادب
O Musalmán, (whilst you are still engaged) in the quest, good manners are indeed nothing but forbearance with every one that is unmannerly.