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.
زین همه انواع دانش روز مرگ ** دانش فقر است ساز راه و برگ
The story of what passed between the grammarian and the boatman.
حکایت ماجرای نحوی و کشتیبان
A certain grammarian embarked in a boat. That self-conceited person turned to the boatman2835
آن یکی نحوی به کشتی درنشست ** رو به کشتیبان نهاد آن خود پرست
And said, “Have you ever studied grammar?” “No,” he replied. The other said, “Half your life is gone to naught.”
گفت هیچ از نحو خواندی گفت لا ** گفت نیم عمر تو شد در فنا
The boatman became heart-broken with grief, but at the time he refrained from answering.
دل شکسته گشت کشتیبان ز تاب ** لیک آن دم کرد خامش از جواب
The wind cast the boat into a whirlpool: the boatman spoke loud (shouted) to the grammarian,
باد کشتی را به گردابی فگند ** گفت کشتیبان به آن نحوی بلند
“Tell me, do you know how to swim?” “No,” said he, “O fair-spoken good-looking man!”
هیچ دانی آشنا کردن بگو ** گفت نی ای خوش جواب خوب رو
“O grammarian,” said he, “your whole life is naught, because the boat is sinking in these whirlpools.”2840
گفت کل عمرت ای نحوی فناست ** ز آن که کشتی غرق این گردابهاست
Know that here mahw (self-effacement) is needed, not nah? (grammar): if you are mahw (dead to self), plunge into the sea without peril.
محو میباید نه نحو اینجا بدان ** گر تو محوی بیخطر در آب ران
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?
آب دریا مرده را بر سر نهد ** ور بود زنده ز دریا کی رهد
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).
چون بمردی تو ز اوصاف بشر ** بحر اسرارت نهد بر فرق سر
(But) O thou who hast called the people asses, at this time thou art left (floundering), like an ass, upon this ice.
ای که خلقان را تو خر میخواندهای ** این زمان چون خر بر این یخ ماندهای
If in the world thou art the most learned scholar of the time, behold the passing away of this world and this time!2845
گر تو علامهی زمانی در جهان ** نک فنای این جهان بین وین زمان
We have stitched in (inserted) the (story of the) grammarian, that we might teach you the grammar (nahw) of self-effacement (mahw).
مرد نحوی را از آن در دوختیم ** تا شما را نحو محو آموختیم
In self-loss, O venerated friend, thou wilt find the jurisprudence of jurisprudence, the grammar of grammar, and the accidence of accidence.
فقه فقه و نحو نحو و صرف صرف ** در کم آمد یابی ای یار شگرف
That jug of water is (an emblem of) our different sorts of knowledge, and the Caliph is the Tigris of God's knowledge.
آن سبوی آب دانشهای ماست ** و آن خلیفه دجلهی علم خداست
We are carrying jugs full (of water) to the Tigris: if we do not know ourselves to be asses, asses we are.
ما سبوها پر به دجله میبریم ** گر نه خر دانیم خود را ما خریم
After all, the Bedouin was excusable, for he was inattentive and very blind to the Tigris and of the (great) river.2850
باری اعرابی بدان معذور بود ** کو ز دجله بیخبر بود و ز رود
If he had been acquainted with the Tigris, as we are, he would not have carried that jug from place to place;
گر ز دجله با خبر بودی چو ما ** او نبردی آن سبو را جا به جا
Nay, had he been aware of the Tigris, he would have dashed that jug against a stone.
بلکه از دجله چو واقف آمدی ** آن سبو را بر سر سنگی زدی
How the Caliph accepted the gift and bestowed largesse, notwithstanding that he was entirely without need of the gift (the water) and the jug.
قبول کردن خلیفه هدیه را و عطا فرمودن با کمال بینیازی از آن هدیه و از آن سبو
When the Caliph saw (the gift) and heard his story, he filled the jug with gold and added (other presents).
چون خلیفه دید و احوالش شنید ** آن سبو را پر ز زر کرد و مزید
He delivered the Arab from penury, he bestowed donations and special robes of honour,
آن عرب را کرد از فاقه خلاص ** داد بخششها و خلعتهای خاص
Saying, “Give into his hand this jug full of gold. When he returns (home), take him to the Tigris.2855
کاین سبو پر زر به دست او دهید ** چون که واگردد سوی دجلهش برید
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.”
از ره خشک آمده ست و از سفر ** از ره آبش بود نزدیکتر
When he (the Arab) embarked in the boat and beheld the Tigris, he was prostrating himself in shame and bowing (his head),
چون به کشتی درنشست و دجله دید ** سجده میکرد از حیا و میخمید
Saying, “Oh, wonderful is the kindness of this bounteous King, and ’tis (even) more wonderful that he took that water.
کای عجب لطف این شه وهاب را ** وین عجبتر کو ستد آن آب را