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1
2858-2882

  • 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 سر 2860
  • 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.

  • گنج مخفی بد ز پری جوش کرد ** خاک را سلطان اطلس پوش کرد
  • ’Twas a hidden treasure: because of its fullness it surged up and made the earth (like) a sultan robed in satin.

  • ور بدیدی شاخی از دجله‌‌ی خدا ** آن سبو را او فنا کردی فنا
  • And if he (the Arab) had seen a branch of the Divine Tigris, he would have destroyed that jug, destroyed it.

  • آن که دیدندش همیشه بی‌‌خودند ** بی‌‌خودانه بر سبو سنگی زدند 2865
  • They that saw it are always beside themselves: like one beside himself, they hurled a stone at the jug (of their self-existence).

  • ای ز غیرت بر سبو سنگی زده ** و این سبو ز اشکست کاملتر شده‌‌
  • O thou who from jealousy hast hurled a stone at the jug, and thy brokenness has in truth become soundness,

  • خم شکسته آب از او ناریخته ** صد درستی زین شکست انگیخته‌‌
  • The jar is shattered, (but) the water is not spilled from it: from this shattering have arisen a hundred soundnesses.

  • جزو جزو خم به رقص است و به حال ** عقل جزوی را نموده این محال‌‌
  • Every piece of the jar is in dance and ecstasy, (though) to the partial (discursive) reason this seems absurd.

  • نی سبو پیدا در این حالت نه آب ** خوش ببین و الله اعلم بالصواب‌‌
  • In this state (of ecstasy) neither the jug is manifest nor the water. Consider well, and God knoweth best what is right.

  • چون در معنی زنی بازت کنند ** پر فکرت زن که شهبازت کنند 2870
  • When you knock at the door of Reality, it will be opened to you: beat the pinion of thought, in order that you may be made a king-falcon.

  • پر فکرت شد گل آلود و گران ** ز آن که گل خواری ترا گل شد چو نان‌‌
  • The pinion of your thought has become mud-stained and heavy because you are a clay-eater: clay has become to you as bread.

  • نان گل است و گوشت کمتر خور از این ** تا نمانی همچو گل اندر زمین‌‌
  • Bread and meat are (originally) clay: eat little thereof, that you may not remain in the earth, like clay.

  • چون گرسنه می‌‌شوی سگ می‌‌شوی ** تند و بد پیوند و بد رگ می‌‌شوی‌‌
  • When you become hungry, you become a dog: you become fierce and ill-tempered and ill-natured.

  • چون شدی تو سیر مرداری شدی ** بی‌‌خبر بی‌‌پا چو دیواری شدی‌‌
  • When you have eaten your fill, you have become a carcase: you have become devoid of understanding and without feet (inert), like a wall.

  • پس دمی مردار و دیگر دم سگی ** چون کنی در راه شیران خوش تگی‌‌ 2875
  • So at one time you are a carcase and at another time a dog: how will you run well in the road of the lions (follow the saints)?

  • آلت اشکار خود جز سگ مدان ** کمترک انداز سگ را استخوان‌‌
  • Know that your only means of hunting is the dog (the animal soul): throw bones to the dog but seldom,

  • ز آن که سگ چون سیر شد سرکش شود ** کی سوی صید و شکار خوش دود
  • Because when the dog has eaten its fill, it becomes rebellious: how should it run to the goodly chase and hunt?

  • آن عرب را بی‌‌نوایی می‌‌کشید ** تا بدان درگاه و آن دولت رسید
  • Want of food was leading the Arab till he arrived at that (exalted) court and that (high) fortune.

  • در حکایت گفته‌‌ایم احسان شاه ** در حق آن بی‌‌نوای بی‌‌پناه‌‌
  • We have related in the (foregoing) story the kindness shown by the King to that needy one who had no refuge.

  • هر چه گوید مرد عاشق بوی عشق ** از دهانش می‌‌جهد در کوی عشق‌‌ 2880
  • Whatsoever the man in love (with God) speaks, the scent of Love is springing from his mouth into the abode of Love.

  • گر بگوید فقه فقر آید همه ** بوی فقر آید از آن خوش دمدمه‌‌
  • If he speak (formal) theology, it all turns to (spiritual) poverty: the scent of poverty comes from that man of sweet and beguiling discourse.

  • ور بگوید کفر دارد بوی دین ** ور به شک گوید شکش گردد یقین‌‌
  • And if he speak infidelity, it has the scent of (the true) religion, and if he speak doubtfully, his doubt turns to certainty.