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1
2838-2887

  • 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).

  • 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 برید 2855
  • 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 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.

  • کف کژ کز بحر صدقی خاسته است ** اصل صاف آن فرع را آراسته است‌‌
  • The perverse froth that has risen from a sea of sincerity— that branch (derivative) has been adorned by the pure root (source).

  • آن کفش را صافی و محقوق دان ** همچو دشنام لب معشوق دان‌‌
  • Know that its froth is pure and worthy: know that it is like revilement from the lips of the beloved,

  • گشته آن دشنام نامطلوب او ** خوش ز بهر عارض محبوب او 2885
  • Whose unsought reproaches have become sweet (to the lover) for the sake of her cheek which he desires.

  • گر بگوید کژ نماید راستی ** ای کژی که راست را آراستی‌‌
  • If he (the lover of God) speak falsehood, it seems (like) the truth. O (fine) falsehood that would adorn (even) the truth!

  • از شکر گر شکل نانی می‌‌پزی ** طعم قند آید نه نان چون می‌‌مزی‌‌
  • If you cook (a confection) of sugar in the form of a loaf of bread, it will taste of candy, not of bread, while you are sucking it.