هر هنر که استا بدان معروف شد ** جان شاگردان بدان موصوف شد

For whatever science the master is renowned, the souls of his pupils become endued with the same.

پیش استاد اصولی هم اصول ** خواند آن شاگرد چست با حصول‌‌ 2830

With the master-theologian the quick and industrious pupil reads (scholastic) theology.

پیش استاد فقیه آن فقه خوان ** فقه خواند نی اصول اندر بیان‌‌

With the master-jurist the student of jurisprudence reads jurisprudence, when he (the teacher) expounds it, not theology.

پیش استادی که او نحوی بود ** جان شاگردش از او نحوی شود

With the master who is a grammarian—the soul of his pupil becomes imbued by him with grammar.

باز استادی که او محو ره است ** جان شاگردش از او محو شه است‌‌

Again, the master who is absorbed in the Way (of Súfism)— because of him the soul of his pupil is absorbed in the King (God).

زین همه انواع دانش روز مرگ ** دانش فقر است ساز راه و برگ‌‌

Of all these various kinds of knowledge, on the day of death the (best) equipment and provision for the road is the knowledge of (spiritual) poverty.

حکایت ماجرای نحوی و کشتیبان‌‌

The story of what passed between the grammarian and the boatman.

آن یکی نحوی به کشتی درنشست ** رو به کشتیبان نهاد آن خود پرست‌‌ 2835

A certain grammarian embarked in a boat. That self-conceited person turned to the boatman

گفت هیچ از نحو خواندی گفت لا ** گفت نیم عمر تو شد در فنا

And said, “Have you ever studied grammar?” “No,” he replied. The other said, “Half your life is gone to naught.”

دل شکسته گشت کشتیبان ز تاب ** لیک آن دم کرد خامش از جواب‌‌

The boatman became heart-broken with grief, but at the time he refrained from answering.

باد کشتی را به گردابی فگند ** گفت کشتیبان به آن نحوی بلند

The wind cast the boat into a whirlpool: the boatman spoke loud (shouted) to the grammarian,

هیچ دانی آشنا کردن بگو ** گفت نی ای خوش جواب خوب رو

“Tell me, do you know how to swim?” “No,” said he, “O fair-spoken good-looking man!”

گفت کل عمرت ای نحوی فناست ** ز آن که کشتی غرق این گردابهاست‌‌ 2840

“O grammarian,” said he, “your whole life is naught, because the boat is sinking in these whirlpools.”

محو می‌‌باید نه نحو اینجا بدان ** گر تو محوی بی‌‌خطر در آب ران‌‌

Know that here mahw (self-effacement) is needed, not nah? (grammar): if you are mahw (dead to self), plunge into the sea without peril.

آب دریا مرده را بر سر نهد ** ور بود زنده ز دریا کی رهد

The water of the sea places the dead one on its head (causes him to float on the surface); but if he be living, how shall he escape from the sea?

چون بمردی تو ز اوصاف بشر ** بحر اسرارت نهد بر فرق سر

Inasmuch as you have died to the attributes of the flesh, the Sea of (Divine) consciousness will place you on the crown of its head (will raise you to honour).

ای که خلقان را تو خر می‌‌خوانده‌‌ای ** این زمان چون خر بر این یخ مانده‌‌ای‌‌

(But) O thou who hast called the people asses, at this time thou art left (floundering), like an ass, upon this ice.

گر تو علامه‌‌ی زمانی در جهان ** نک فنای این جهان بین وین زمان‌‌ 2845

If in the world thou art the most learned scholar of the time, behold the passing away of this world and this time!

مرد نحوی را از آن در دوختیم ** تا شما را نحو محو آموختیم‌‌

We have stitched in (inserted) the (story of the) grammarian, that we might teach you the grammar (nahw) of self-effacement (mahw).

فقه فقه و نحو نحو و صرف صرف ** در کم آمد یابی ای یار شگرف‌‌

In self-loss, O venerated friend, thou wilt find the jurisprudence of jurisprudence, the grammar of grammar, and the accidence of accidence.

آن سبوی آب دانشهای ماست ** و آن خلیفه دجله‌‌ی علم خداست‌‌

That jug of water is (an emblem of) our different sorts of knowledge, and the Caliph is the Tigris of God's knowledge.

ما سبوها پر به دجله می‌‌بریم ** گر نه خر دانیم خود را ما خریم‌‌

We are carrying jugs full (of water) to the Tigris: if we do not know ourselves to be asses, asses we are.

باری اعرابی بدان معذور بود ** کو ز دجله بی‌‌خبر بود و ز رود 2850

After all, the Bedouin was excusable, for he was inattentive and very blind to the Tigris and of the (great) river.

گر ز دجله با خبر بودی چو ما ** او نبردی آن سبو را جا به جا

If he had been acquainted with the Tigris, as we are, he would not have carried that jug from place to place;

بلکه از دجله چو واقف آمدی ** آن سبو را بر سر سنگی زدی‌‌

Nay, had he been aware of the Tigris, he would have dashed that jug against a stone.

قبول کردن خلیفه هدیه را و عطا فرمودن با کمال بی‌‌نیازی از آن هدیه و از آن سبو

How the Caliph accepted the gift and bestowed largesse, notwithstanding that he was entirely without need of the gift (the water) and the jug.

چون خلیفه دید و احوالش شنید ** آن سبو را پر ز زر کرد و مزید

When the Caliph saw (the gift) and heard his story, he filled the jug with gold and added (other presents).