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.
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.
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 زدند2865
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 کنند2870
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.