نان برون راند آدمی را از بهشت ** نان مرا اندر بهشتی در سرشت
Bread drove an Adam forth from Paradise: bread caused me to mix (made me consort) with those who belong to Paradise.
رستم از آب و ز نان همچون ملک ** بی‌‌غرض گردم بر این در چون فلک
I have been freed, like the angels, from water and bread (materiality): without (any worldly) object of desire I move round this court, like the (revolving) sphere of heaven.”
بی‌‌غرض نبود به گردش در جهان ** غیر جسم و غیر جان عاشقان2800
Nothing in the world is without object (disinterested) in its movement (activity) except the bodies and the souls of (God's) lovers.
در بیان آن که عاشق دنیا بر مثال عاشق دیواری است که بر او تاب آفتاب زند و جهد و جهاد نکرد تا فهم کند که آن تاب و رونق از دیوار نیست از قرص آفتاب است در آسمان چهارم لاجرم کلی دل بر دیوار نهاد چون پرتو آفتاب به آفتاب پیوست او محروم ماند ابدا و حیل بينهم و بين ما يشتهون
Showing that the lover of this world is like the lover of a wall on which the sunbeams strike, who makes no effort and exertion to perceive that the radiance and splendour do not proceed from the wall, but from the orb of the sun in the Fourth Heaven; consequently he sets his whole heart on the wall, and when the sunbeams rejoin the sun (at sunset), he is left for ever in despair: “and a bar is placed between them and that which they desire.”
عاشقان کل نه این عشاق جزو ** ماند از کل آن که شد مشتاق جزو
The lovers of the Whole are not those who love the part: he that longed for the part failed to attain unto the Whole.
چون که جزوی عاشق جزوی شود ** زود معشوقش به کل خود رود
When a part falls in love with a part, the object of its love soon goes (returns) to its own whole.
ریش گاو بنده‌‌ی غیر آمد او ** غرقه شد کف در ضعیفی در زد او
He (the lover of the particular) became the laughing-stock of another's slave: he became (like a man who was) drowning and clung to some one weak (and powerless to help him).
نیست حاکم تا کند تیمار او ** کار خواجه‌‌ی خود کند یا کار او
He (the loved slave) possesses no authority, that he should care for him: shall he do his own master's business or his (the lover's)?
مثل عرب إذا زنیت فازن بالحرة و إذا سرقت فاسرق الدرة
The Arabic proverb, “If you commit fornication, commit it with a free woman, and if you steal, steal a pearl.”
فازن بالحرة پی این شد مثل ** فاسرق الدرة بدین شد منتقل2805
Hence (the saying), “Commit fornication with a free woman,” became proverbial; (and the words) “steal a pearl” were transferred (metaphorically) to this (meaning).
بنده سوی خواجه شد او ماند زار ** بوی گل شد سوی گل او ماند خار
The slave (the loved one) went away to his master: he (the lover) was left in misery. The scent of the rose went (back) to the rose: he remained as the thorn.
او بمانده دور از مطلوب خویش ** سعی ضایع رنج باطل پای ریش
He was left far from the object of his desire—his labour lost, his toil useless, his foot wounded,
همچو صیادی که گیرد سایه‌‌ای ** سایه کی گردد و را سرمایه‌‌ای
Like the hunter who catches a shadow—how should the shadow become his property?
سایه‌‌ی مرغی گرفته مرد سخت ** مرغ حیران گشته بر شاخ درخت
The man has grasped tightly the shadow of a bird, (while) the bird on the branch of the tree is fallen into amazement,
کاین مدمغ بر که می‌‌خندد عجب ** اینت باطل اینت پوسیده سبب2810
(Thinking), “I wonder who this crack-brained fellow is laughing at? Here's folly for you, here's a rotten cause!”
ور تو گویی جزو پیوسته‌‌ی کل است ** خار می‌‌خور خار مقرون گل است
And if you say that the part is connected with the whole, (then) eat thorns: the thorn is connected with the rose.
جز ز یک رو نیست پیوسته به کل ** ور نه خود باطل بدی بعث رسل
Except from one point of view, it (the part) is not connected with the whole: otherwise, indeed, the mission of the prophets would be vain,
چون رسولان از پی پیوستن‌‌اند ** پس چه پیوندندشان چون یک تن‌‌اند
Inasmuch as the prophets are (sent) in order to connect (the part with the whole): how, then, should they (the prophets) connect them when they are (already) one body?
این سخن پایان ندارد ای غلام ** روز بی‌‌گه شد حکایت کن تمام
This discourse hath no end. O lad, the day is late: conclude the tale.
سپردن عرب هدیه را یعنی سبو را به غلامان خلیفه
How the Arab delivered the gift, that is, the jug to the Caliph's servants.
آن سبوی آب را در پیش داشت ** تخم خدمت را در آن حضرت بکاشت2815
He presented the jug of water, he sowed the seed of homage in that (exalted) court.
گفت این هدیه بدان سلطان برید ** سایل شه را ز حاجت واخرید
“Bear this gift,” said he, “to the Sultan, redeem the King's suitor from indigence.
آب شیرین و سبوی سبز و نو ** ز آب بارانی که جمع آمد به گو
’Tis sweet water and a new green jug—some of the rain-water that collected in the ditch.”
خنده می‌‌آمد نقیبان را از آن ** لیک پذرفتند آن را همچو جان
The officials smiled at that, but they accepted it (the jug) as (though it were precious as) life,
ز آن که لطف شاه خوب با خبر ** کرده بود اندر همه ارکان اثر
Because the graciousness of the good and wise King had made a mark (impressed itself) on all the courtiers.
خوی شاهان در رعیت جا کند ** چرخ اخضر خاک را خضرا کند2820
The disposition of kings settles (becomes implanted) in their subjects: the green sky makes the earth verdant.
شه چو حوضی دان حشم چون لوله‌‌ها ** آب از لوله روان در کوله‌‌ها
Regard the king as a reservoir, his retainers as the pipes: the water runs through the pipe into the ponds (receptacles).
چون که آب جمله از حوضی است پاک ** هر یکی آبی دهد خوش ذوقناک
When the water in all (the pipes) is from a pure reservoir, every single one gives sweet water, pleasant to taste;
ور در آن حوض آب شور است و پلید ** هر یکی لوله همان آرد پدید
But if the water in the reservoir is brackish and dirty, every pipe brings the same to view,
ز آن که پیوسته ست هر لوله به حوض ** خوض کن در معنی این حرف خوض
Because every pipe is connected with the reservoir. Dive, dive into (ponder deeply) the meaning of these words.
لطف شاهنشاه جان بی‌‌وطن ** چون اثر کرده ست اندر کل تن2825
(Consider) how the imperial grace of the homeless Spirit has produced effects on the whole body;
لطف عقل خوش نهاد خوش نسب ** چون همه تن را در آرد در ادب
How the grace of Reason, which is of goodly nature, of goodly lineage, brings the entire body into discipline;
عشق شنگ بی‌‌قرار بی‌‌سکون ** چون در آرد کل تن را در جنون
How Love, saucy, uncontrolled, and restless, throws the whole body into madness.
لطف آب بحر کاو چون کوثر است ** سنگ ریزه‌‌ش جمله در و گوهر است
The purity of the water of the Sea that is like Kawthar (is such that) all its pebbles are pearls and gems.
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 حصول2830
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 پرست2835
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 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.