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 گردابهاست2840
“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 زمان2845
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 رود2850
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).
آن عرب را کرد از فاقه خلاص ** داد بخششها و خلعتهای خاص
He delivered the Arab from penury, he bestowed donations and special robes of honour,
کاین سبو پر زر به دست او دهید ** چون که واگردد سوی دجلهش برید2855
Saying, “Give into his hand this jug full of gold. When he returns (home), take him to the Tigris.
از ره خشک آمده ست و از سفر ** از ره آبش بود نزدیکتر
He has come (hither) by way of the desert and by travelling (on land): it will be nearer for him (to return) by way of the Tigris.”
چون به کشتی درنشست و دجله دید ** سجده میکرد از حیا و میخمید
When he (the Arab) embarked in the boat and beheld the Tigris, he was prostrating himself in shame and bowing (his head),
کای عجب لطف این شه وهاب را ** وین عجبتر کو ستد آن آب را
Saying, “Oh, wonderful is the kindness of this bounteous King, and ’tis (even) more wonderful that he took that water.
چون پذیرفت از من آن دریای جود ** آن چنان نقد دغل را زود زود
How did that Sea of munificence so quickly accept from me such spurious coin as that?”
کل عالم را سبو دان ای پسر ** کاو بود از علم و خوبی تا به سر2860
Know, O son, that everything in the universe is a jug which is (filled) to the brim with wisdom and beauty.
قطرهای از دجلهی خوبی اوست ** کان نمیگنجد ز پری زیر پوست
It (everything in the universe) is a drop of the Tigris of His beauty, which (beauty) because of its fullness is not contained under the skin (that should enclose it).
گنج مخفی بد ز پری چاک کرد ** خاک را تابان تر از افلاک کرد
’Twas a hidden treasure: because of its fullness it burst forth and made the earth more shining than the heavens.