Rumi's Masnavi - Know that here mahw (self-effacement) is needed, not nah? (grammar): if you are mahw (dead to self), plunge into the sea without peril.

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

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)? 2875

پس دمی مردار و دیگر دم سگی ** چون کنی در راه شیران خوش تگی‌‌

Know that your only means of hunting is the dog (the animal soul): throw bones to the dog but seldom,

آلت اشکار خود جز سگ مدان ** کمترک انداز سگ را استخوان‌‌

Because when the dog has eaten its fill, it becomes rebellious: how should it run to the goodly chase and hunt?

ز آن که سگ چون سیر شد سرکش شود ** کی سوی صید و شکار خوش دود

Want of food was leading the Arab till he arrived at that (exalted) court and that (high) fortune.

آن عرب را بی‌‌نوایی می‌‌کشید ** تا بدان درگاه و آن دولت رسید

We have related in the (foregoing) story the kindness shown by the King to that needy one who had no refuge.

در حکایت گفته‌‌ایم احسان شاه ** در حق آن بی‌‌نوای بی‌‌پناه‌‌

Whatsoever the man in love (with God) speaks, the scent of Love is springing from his mouth into the abode of Love. 2880

هر چه گوید مرد عاشق بوی عشق ** از دهانش می‌‌جهد در کوی عشق‌‌

If he speak (formal) theology, it all turns to (spiritual) poverty: the scent of poverty comes from that man of sweet and beguiling discourse.

گر بگوید فقه فقر آید همه ** بوی فقر آید از آن خوش دمدمه‌‌

And if he speak infidelity, it has the scent of (the true) religion, and if he speak doubtfully, his doubt turns to certainty.

ور بگوید کفر دارد بوی دین ** ور به شک گوید شکش گردد یقین‌‌

The perverse froth that has risen from a sea of sincerity— that branch (derivative) has been adorned by the pure root (source).

کف کژ کز بحر صدقی خاسته است ** اصل صاف آن فرع را آراسته است‌‌

Know that its froth is pure and worthy: know that it is like revilement from the lips of the beloved,

آن کفش را صافی و محقوق دان ** همچو دشنام لب معشوق دان‌‌

Whose unsought reproaches have become sweet (to the lover) for the sake of her cheek which he desires. 2885

گشته آن دشنام نامطلوب او ** خوش ز بهر عارض محبوب او

If he (the lover of God) speak falsehood, it seems (like) the truth. O (fine) falsehood that would adorn (even) the truth!

گر بگوید کژ نماید راستی ** ای کژی که راست را آراستی‌‌

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.

از شکر گر شکل نانی می‌‌پزی ** طعم قند آید نه نان چون می‌‌مزی‌‌

If a true believer find a golden idol, how should he leave it (there) for the sake of every idolator?

ور بیابد مومنی زرین وثن ** کی هلد آن را برای هر شمن‌‌

Nay, he will take it and cast it into the fire: he will break (destroy) its borrowed (unreal) form,

بلکه گیرد اندر آتش افکند ** صورت عاریتش را بشکند

In order that the idol-shape may not remain on the gold, because Form hinders and waylays (those who seek Reality). 2890

تا نماند بر ذهب شکل وثن ** ز آن که صورت مانع است و راه زن‌‌