(Consider) how the imperial grace of the homeless Spirit has produced effects on the whole body;2825
لطف شاهنشاه جان بی‌‌وطن ** چون اثر کرده ست اندر کل تن
How the grace of Reason, which is of goodly nature, of goodly lineage, brings the entire body into discipline;
لطف عقل خوش نهاد خوش نسب ** چون همه تن را در آرد در ادب
How Love, saucy, uncontrolled, and restless, throws the whole body into madness.
عشق شنگ بی‌‌قرار بی‌‌سکون ** چون در آرد کل تن را در جنون
The purity of the water of the Sea that is like Kawthar (is such that) all its pebbles are pearls and gems.
لطف آب بحر کاو چون کوثر است ** سنگ ریزه‌‌ش جمله در و گوهر است
For whatever science the master is renowned, the souls of his pupils become endued with the same.
هر هنر که استا بدان معروف شد ** جان شاگردان بدان موصوف شد
With the master-theologian the quick and industrious pupil reads (scholastic) theology.2830
پیش استاد اصولی هم اصول ** خواند آن شاگرد چست با حصول
With the master-jurist the student of jurisprudence reads jurisprudence, when he (the teacher) expounds it, not theology.
پیش استاد فقیه آن فقه خوان ** فقه خواند نی اصول اندر بیان
With the master who is a grammarian—the soul of his pupil becomes imbued by him with grammar.
پیش استادی که او نحوی بود ** جان شاگردش از او نحوی شود
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).
باز استادی که او محو ره است ** جان شاگردش از او محو شه است
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
How did that Sea of munificence so quickly accept from me such spurious coin as that?”
چون پذیرفت از من آن دریای جود ** آن چنان نقد دغل را زود زود
Know, O son, that everything in the universe is a jug which is (filled) to the brim with wisdom and beauty.2860
کل عالم را سبو دان ای پسر ** کاو بود از علم و خوبی تا به سر
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).
قطره‌‌ای از دجله‌‌ی خوبی اوست ** کان نمی‌‌گنجد ز پری زیر پوست
’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 چاک کرد ** خاک را تابان تر از افلاک کرد
’Twas a hidden treasure: because of its fullness it surged up and made the earth (like) a sultan robed in satin.
گنج مخفی بد ز پری جوش کرد ** خاک را سلطان اطلس پوش کرد
And if he (the Arab) had seen a branch of the Divine Tigris, he would have destroyed that jug, destroyed it.
ور بدیدی شاخی از دجله‌‌ی خدا ** آن سبو را او فنا کردی فنا
They that saw it are always beside themselves: like one beside himself, they hurled a stone at the jug (of their self-existence).2865
آن که دیدندش همیشه بی‌‌خودند ** بی‌‌خودانه بر سبو سنگی زدند
O thou who from jealousy hast hurled a stone at the jug, and thy brokenness has in truth become soundness,
ای ز غیرت بر سبو سنگی زده ** و این سبو ز اشکست کاملتر شده
The jar is shattered, (but) the water is not spilled from it: from this shattering have arisen a hundred soundnesses.
خم شکسته آب از او ناریخته ** صد درستی زین شکست انگیخته
Every piece of the jar is in dance and ecstasy, (though) to the partial (discursive) reason this seems absurd.
جزو جزو خم به رقص است و به حال ** عقل جزوی را نموده این محال
In this state (of ecstasy) neither the jug is manifest nor the water. Consider well, and God knoweth best what is right.
نی سبو پیدا در این حالت نه آب ** خوش ببین و الله اعلم بالصواب
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.2870
چون در معنی زنی بازت کنند ** پر فکرت زن که شهبازت کنند
The pinion of your thought has become mud-stained and heavy because you are a clay-eater: clay has become to you as bread.
پر فکرت شد گل آلود و گران ** ز آن که گل خواری ترا گل شد چو نان
Bread and meat are (originally) clay: eat little thereof, that you may not remain in the earth, like clay.
نان گل است و گوشت کمتر خور از این ** تا نمانی همچو گل اندر زمین
When you become hungry, you become a dog: you become fierce and ill-tempered and ill-natured.
چون گرسنه می‌‌شوی سگ می‌‌شوی ** تند و بد پیوند و بد رگ می‌‌شوی
When you have eaten your fill, you have become a carcase: you have become devoid of understanding and without feet (inert), like a wall.
چون شدی تو سیر مرداری شدی ** بی‌‌خبر بی‌‌پا چو دیواری شدی