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
The essence of its gold is the gift of Lordship (Divinity): the idol-stamp on the sterling gold is borrowed (unreal).
ذات زرش ذات ربانیت است ** نقش بت بر نقد زر عاریت است
Do not burn a blanket on account of a flea, and do not let the day go (to waste) on account of every gnat's headache.
بهر کیکی تو گلیمی را مسوز ** وز صداع هر مگس مگذار روز
You are an idol-worshipper when you remain in (bondage to) forms: leave its (the idol's) form and look at the reality.
بت پرستی چون بمانی در صور ** صورتش بگذار و در معنی نگر
If you are a man (bound) for the Pilgrimage, seek a pilgrim (as your) companion, whether he be a Hindoo or a Turcoman or an Arab.
مرد حجی همره حاجی طلب ** خواه هندو خواه ترک و یا عرب
Do not look at his figure and colour, look at his purpose and intention.2895
منگر اندر نقش و اندر رنگ او ** بنگر اندر عزم و در آهنگ او
If he is black, (yet) he is in accord with you: call him white, for (spiritually) his complexion is the same as yours.
گر سیاه است او هم آهنگ تو است ** تو سپیدش خوان که هم رنگ تو است
This story has been told up and down (confusedly), like the thoughts of lovers, without foot (end) or head (beginning).
این حکایت گفته شد زیر و زبر ** همچو فکر عاشقان بیپا و سر
It hath no head, inasmuch as it existed before eternity; it hath no foot: it has (always) been akin to everlastingness.
سر ندارد چون ز ازل بوده ست پیش ** پا ندارد با ابد بوده ست خویش
Nay, it is like water: every drop thereof is both head and foot, and at the same time without both.
بلکه چون آب است هر قطره از آن ** هم سر است و پا و هم بیهردوان
This is not a story, mark you! God forbid! This is the ready money (presentation, here and now) of my state and yours. Consider (it) well,2900
حاش لله این حکایت نیست هین ** نقد حال ما و تست این خوش ببین
Because the Súfí is grand and glorious (in his spiritual vision): whatever is past is not remembered (does not enter his mind).
ز آن که صوفی با کر و با فر بود ** هر چه آن ماضی است لا یذکر بود
We are both the Arab and the jug and the King; we are all: he that has been turned away from it (the Truth) shall be turned away.
هم عرب ما هم سبو ما هم ملک ** جمله ما يؤفک عنه من أفک
Know that the husband is Reason, and this wife is the appetitive soul and cupidity: these twain are dark and deniers (of Reason); Reason is the (bright) candle.
عقل را شو دان و زن را نفس و طمع ** این دو ظلمانی و منکر عقل شمع
Now hear the origin of their denial, whence it arose: (it arose) from the fact that the Whole hath various parts.
بشنو اکنون اصل انکار از چه خاست ** ز آن که کل را گونه گونه جزوهاست
The parts of the Whole are not parts in relation to the Whole — (they are) not like the scent of the rose, which is a part of the rose.2905
جزو کل نی جزوها نسبت به کل ** نی چو بوی گل که باشد جزو گل