My purpose is that the sound of the water should come (to my ears); also, that I should see these bubbles on the surface of the water.”
قصد من آنست که آید بانگ آب ** هم ببینم بر سر آب این حباب
What, indeed, is the thirsty man's business in the world? To circle for ever round the base of the tank,
تشنه را خود شغل چه بود در جهان ** گرد پای حوض گشتن جاودان
Round the channel and round the Water and the sound of the Water, like a pilgrim circumambulating the Ka‘ba of Truth.
گرد جو و گرد آب و بانگ آب ** هم‌چو حاجی طایف کعبه‌ی صواب
Even so, in (composing) this Mathnawí thou, O Ziyá’u ’l-Haqq (Radiance of God) Husámu’ddín, art my object.
هم‌چنان مقصود من زین مثنوی ** ای ضیاء الحق حسام‌الدین توی
The whole Mathnawí in its branches and roots is thine: thou hast accepted (it).755
مثنوی اندر فروع و در اصول ** جمله آن تست کردستی قبول
Kings accept (both) good and bad: when they accept (anything), it is reprobate no more.
در قبول آرند شاهان نیک و بد ** چون قبول آرند نبود بیش رد
Since thou hast planted the sapling, give it water. Since thou hast given it freedom (to grow), untie the knots.
چون نهالی کاشتی آبش بده ** چون گشادش داده‌ای بگشا گره
In (all) its expressions my object is (to reveal) thy mystery; in composing it my object is (to hear) thy voice.
قصدم از الفاظ او راز توست ** قصدم از انشایش آواز توست
To me thy voice is the voice of God: Heaven forfend that (I should say) the lover is separate from the Beloved.
پیش من آوازت آواز خداست ** عاشق از معشوق حاشا که جداست
There is a union beyond description or analogy between the Lord of Man and the spirit of Man.760
اتصالی بی‌تکیف بی‌قیاس ** هست رب‌الناس را با جان ناس
But I said nás (Man), not nasnás; nás is none but the spirit that knows the (Divine) Spirit.
لیک گفتم ناس من نسناس نی ** ناس غیر جان جان‌اشناس نی
Nás is Man, and where is Manhood? You have never beheld the head (spiritual principle) of Man: you are a tail.
ناس مردم باشد و کو مردمی ** تو سر مردم ندیدستی دمی
You have recited (the text) thou didst not throw when thou threwest, but you are a (mere) body: you have remained in division.
ما رمیت اذ رمیت خوانده‌ای ** لیک جسمی در تجزی مانده‌ای
Like Bilqís, O foolish one, abandon the kingdom of your body for the sake of the prophet Solomon.
ملک جسمت را چو بلقیس ای غبی ** ترک کن بهر سلیمان نبی
I am crying “lá hawl,” not on account of my own words, nay, but on account of the false suggestions of the person accustomed to think (evil),765
می‌کنم لا حول نه از گفت خویش ** بلک از وسواس آن اندیشه کیش
Who is conceiving in his heart a vain fancy about my words, (a fancy arising) from the false suggestions and incredulities of (evil) thought.
کو خیالی می‌کند در گفت من ** در دل از وسواس و انکارات ظن
I am crying “lá hawl,” that is, “there is no help,” because in your heart there is a contradiction of me.
می‌کنم لا حول یعنی چاره نیست ** چون ترا در دل بضدم گفتنیست
Since my words have stuck in your throat, I am silent: do you speak your own (words).
چونک گفت من گرفتت در گلو ** من خمش کردم تو آن خود بگو
A sweet flute-player was playing the flute subito e podice ejus erupit ventus. [A sweet flute-player was playing the flute: suddenly, some wind escaped from his ass.]
آن یکی نایی خوش نی می‌زدست ** ناگهان از مقعدش بادی بجست
Fistulam in podice posuit, saying, “If you play better than I, take it (the flute) and play!” [He placed the flute on his anus, saying, “If you play better than I, take it (the flute) and play!”]770
نای را بر کون نهاد او که ز من ** گر تو بهتر می‌زنی بستان بزن
O Musalmán, (whilst you are still engaged) in the quest, good manners are indeed nothing but forbearance with every one that is unmannerly.
ای مسلمان خود ادب اندر طلب ** نیست الا حمل از هر بی‌ادب