1Cademy - دفتر اول - بخش ۱۳۸ - قبول کردن خلیفه هدیه را و عطا فرمودن با کمال بی‌نیازی از آن هدیه و از آن سبو / Book One - Section 138 - The Caliph Accepting the Gift and Bestowing a Reward with Perfect Independence from That Gift and That Jug

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مثنوی معنوی: دفتر اول / Masnavi: Book One
دفتر اول - بخش ۱۳۶ - سپردن عرب هدیه را یعنی سبو را به غلامان خلیفه / Book One - Section 136 - The Arab Entrusting the Gift, Namely the Jug, to the Caliph's Servants

Poem

دفتر اول - بخش ۱۳۸ - قبول کردن خلیفه هدیه را و عطا فرمودن با کمال بی‌نیازی از آن هدیه و از آن سبو / Book One - Section 138 - The Caliph Accepting the Gift and Bestowing a Reward with Perfect Independence from That Gift and That Jug

Original content

چون خلیفه دید و احوالش شنید
آن سبو را پر ز زر کرد و مزید

آن عرب را کرد از فاقه خلاص
داد بخشش ها و خلعت های خاص

کاین سبو پر زر به دست او دهید
چونک واگردد سوی دجله ش برید

از ره خشک آمده ست و از سفر
از ره دجله ش بود نزدیک تر

چون به کشتی در نشست و دجله دید
سجده می کرد از حیا و می خمید

کای عجب لطف این شه وهاب را
وان عجب تر کاو ستد آن آب را

چون پذیرفت از من آن دریای جود ؟
آن چنان نقد دغل را زود زود ؟

کل عالم را سبو دان ای پسر
کاو بود از علم و خوبی تا به سر

قطره ای از دجلهٔ خوبی اوست
کان نمی گنجد ز پری زیر پوست

گنج مخفی بد ز پری چاک کرد
خاک را تابان تر از افلاک کرد

گنج مخفی بد ز پری جوش کرد
خاک را سلطان اطلس پوش کرد

ور بدیدی شاخی از دجلهٔ خدا
آن سبو را او فنا کردی فنا

آنک دیدندش همیشه بی خودند
بی خودانه بر سبو سنگی زدند

ای ز غیرت بر سبو سنگی زده
وان شکستت خود درستی آمده

خم شکسته آب ازو ناریخته
صد درستی زین شکست انگیخته

جزو جزو خم به رقص ست و به حال
عقل جزوی را نموده این محال

نه سبو پیدا درین حالت نه آب
خوش ببین والله اعلم بالصواب

چون در معنی زنی بازت کنند
پر فکرت زن که شهباز ت کنند

پر فکرت شد گل آلود و گران
زانک گل خواری ، ترا گل شد چو نان

نان گلست و گوشت کمتر خور ازین
تا نمانی همچو گل اندر زمین

چون گرسنه می شوی سگ می شوی
تند و بد پیوند و بدرگ می شوی

چون شدی تو سیر ، مرداری شدی
بی خبر بی پا ، چو دیواری شدی

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

آلت اشکار خود جز سگ مدان
کمترک انداز سگ را استخوان

زانک سگ چون سیر شد سرکش شود
کی سوی صید و شکار خوش دود

آن عرب را بی نوایی می کشید
تا بدان درگاه و آن دولت رسید

در حکایت گفته ایم احسان شاه
در حق آن بی نوای بی پناه

هر چه گوید مرد عاشق بوی عشق
از دهانش می جهد در کوی عشق

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

ور بگوید کفر ، دارد بوی دین
آید از گفت شکش بوی یقین

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

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

گشته آن دشنام نامطلوب او
خوش ز بهر عارض محبوب او

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

از شکر گر شکل نانی می پزی
طعم قند آید نه نان ، چون می مزی

ور بیابد مؤمنی زرین وثن
کی هلد آن را برای هر شمن ؟

بلک گیرد اندر آتش افکند
صورت عاریتش را بشکند

تا نماند بر ذهب شکل وثن
زانک صورت مانع است و راه زن

ذات زرش داد ربانیت است
نقش بت بر نقد زر عاریت است

بهر کیکی تو گلیمی را مسوز
وز صداع هر مگس مگذار روز

بت پرستی چون بمانی در صور
صورتش بگذار و در معنی نگر

مرد حجی ، همره حاجی طلب
خواه هندو خواه ترک و یا عرب

منگر اندر نقش و اندر رنگ او
بنگر اندر عزم و در آهنگ او

گر سیاه ست او هم آهنگ توست
تو سپید ش خوان که همرنگ توست

این حکایت گفته شد زیر و زبر
همچو فکر عاشقان بی پا و سر

سر ندارد چون ز ازل بوده ست پیش
پا ندارد با ابد بوده ست خویش

بلک چون آبست هر قطره از آن
هم سرست و پا و هم بی هر دوان

حاش لله این حکایت نیست هین
نقد حال ما و تست این ، خوش ببین

زانک صوفی با کر و با فر بود
هرچ آن ماضی ست لا یذکر بود

هم عرب ما ، هم سبو ما ، هم ملک
جمله ما یؤفک عنه من افک

عقل را شو دان و زن این نفس و طمع
این دو ظلمانی و منکر ، عقل شمع

بشنو اکنون اصل انکار از چه خاست
زانک کل را گونه گونه جزوهاست

جزو کل نی جزوها نسبت به کل
نی چو بوی گل که باشد جزو گل

لطف سبزه جزو لطف گل بود
بانگ قمری جزو آن بلبل بود

گر شوم مشغول اشکال و جواب
تشنگان را کی توانم داد آب

گر تو اشکالی بکلی و حرج
صبر کن الصبر مفتاح الفرج

احتما کن احتما ز اندیشه ها
فکر شیر و گور و دل ها بیشه ها

احتماها بر دواها سرور ست
زانک خاریدن فزونی گر ست

احتما اصل دوا آمد یقین
احتما کن ، قوت جانت ببین

قابل این گفته ها شو گوش وار
تا که از زر سازمت من گوش وار

حلقه در گوش مه زرگر شوی
تا به ماه و تا ثریا بر شوی

اولا بشنو که خلق مختلف
مختلف جانند تا یا از الف

در حروف مختلف شور و شکی ست
گرچه از یک رو ز سر تا پا یکی ست

از یکی رو ضد و یک رو متحد
از یکی رو هزل و از یک روی جد

پس قیامت روز عرض اکبر ست
عرض او خواهد که با زیب و فر ست

هر که چون هندوی بد سودایی است
روز عرضش نوبت رسوایی است

چون ندارد روی همچون آفتاب
او نخواهد جز شبی همچون نقاب

برگ یک گل چون ندارد خار او
شد بهاران دشمن اسرار او

وانک سر تا پا گل ست و سوسن ست
پس بهار او را دو چشم روشن است

خار بی معنی خزان خواهد خزان
تا زند پهلوی خود با گلستان

تا بپوشد حسن آن و ننگ این
تا نبینی رنگ آن و زنگ این

پس خزان او را بهارست و حیات
یک نماید سنگ و یاقوت زکات

باغبان هم داند آن را در خزان
لیک دید یک به از دید جهان

خود جهان آن یک کس است او ابله ست
هر ستاره بر فلک جزو مه است

پس همی گویند هر نقش و نگار
مژده مژده نک همی آید بهار

تا بود تابان شکوفه چون زره
کی کنند آن میوه ها پیدا گره

چون شکوفه ریخت ، میوه سر کند
چونکه تن بشکست ، جان سر بر زند

میوه معنی و شکوفه صورتش
آن شکوفه مژده ، میوه نعمتش

چون شکوفه ریخت میوه شد پدید
چونکه آن کم شد، شد این اندر مزید

تا که نان نشکست ، قوت کی دهد ؟
ناشکسته خوشه ها کی می دهد ؟

تا هلیله نشکند با ادویه
کی شود خود صحت افزا ادویه ؟

English translation

When the caliph saw him and heard his condition, he filled that jug with gold, and more besides. He freed that Arab from poverty and gave gifts and special robes of honor. 'Put this jug full of gold in his hand; when he returns, take him by way of the Tigris. He came by the dry road on his journey; by the Tigris route it will be nearer for him.' When he sat in the boat and saw the Tigris, he kept prostrating from shame and bowing low: 'How wondrous is the grace of this all-giving king, and more wondrous still that he accepted that water! How did that ocean of generosity accept from me such false, base coin so quickly?' Know the whole world as a jug, O son, for it is filled to the brim with knowledge and beauty. It is a drop from the Tigris of His beauty, which from fullness cannot be contained beneath the skin. It was a Hidden Treasure; from fullness it split open and made dust more radiant than the heavens. It was a Hidden Treasure; from fullness it surged up and made dust a sultan dressed in satin. Had he seen one branch of God's Tigris, he would have annihilated that jug, annihilated it. Those who have seen Him are always beside themselves; beside themselves, they struck the jug with a stone. O you who out of jealousy struck the jug with a stone, that breaking of yours has itself become wholeness. The jar is broken, yet no water has poured from it; a hundred wholenesses have arisen from this breaking. Each part of the jar is dancing and in ecstasy, showing this impossibility to the partial intellect. In this state neither jug nor water appears; look well, and God knows best what is right. When you knock at the door of meaning, they open for you; strike the wing of thought, so they may make you a royal falcon. Your wing of thought has become muddy and heavy, because clay-eating has made clay like bread to you. Bread is clay, and meat even less than that; eat less of this, so you do not remain like clay in the earth. When you become hungry, you become a dog, sharp, ill-bonded, and bad-tempered. When you become full, you become carrion, unaware and footless, like a wall. So one moment carrion and another moment dog: how will you run well on the road of lions? Know the instrument of your hunt to be nothing but a dog; throw the dog a smaller bone. For when the dog is full it becomes rebellious; how will it run gladly toward quarry and hunt? Poverty was drawing that Arab on until he reached that court and that fortune. In the tale we have told the king's beneficence toward that poor, shelterless man. Whatever the man of love says has the scent of love; from his mouth it leaps into the lane of love. If he speaks jurisprudence, it all comes out as poverty; the scent of poverty comes from that sweet murmur. If he speaks unbelief, it has the scent of religion; from the speech of his doubt comes the scent of certainty. Crooked foam that has arisen for the sake of truth: its pure source has adorned that branch. Know that foam of his as pure and realized, like abuse from the beloved's lip. That unwanted abuse from him has become sweet for the sake of the beloved's cheek. If he speaks crookedly, straightness appears: O crookedness that adorned the straight! If you bake the shape of bread from sugar, when you taste it the flavor is candy, not bread. And if a believer finds a golden idol, would he leave it for every idol-priest? Rather, he takes it and throws it into the fire; he breaks its borrowed form, so that the idol's shape does not remain on the gold, for form is a barrier and a highway robber. The substance of its gold is a divine gift; the idol's design stamped on the gold is borrowed. Do not burn a blanket for the sake of one flea, and do not lose the day because of every fly's nuisance. You are idol-worshipping when you remain in forms; leave its form and look into meaning. If you are a man of pilgrimage, seek a fellow pilgrim, whether Hindu, Turk, or Arab. Do not look at his figure and his color; look at his resolve and his direction. If he is black but in harmony with you, call him white, for he is of your color. This tale has been told topsy-turvy, like lovers' thought, without foot or head. It has no head, because it has existed from pre-eternity; it has no foot, because it has been kin with everlastingness. Rather, it is like water: every drop of it is head and foot, and also without both. God forbid, this is no tale; take heed: this is the ready coin of our state and yours; look well. For the Sufi possesses dignity and splendor; whatever is past is not to be mentioned. We are the Arab, we are the jug, we are the king; all of us are 'turned away from it is whoever is turned away.' Know the intellect as the husband, and this lower self and greed as the wife; these two are dark and denying, while the intellect is the candle. Now hear from what the root of denial arose, for the whole has parts of many kinds. The part is not the whole; nor are parts, in relation to the whole, like the scent of the rose, which is part of the rose. The grace of greenery is part of the rose's grace; the call of the turtledove is part of that nightingale. If I become occupied with objections and replies, when can I give water to the thirsty? If you are wholly objection and distress, be patient: patience is the key to relief. Practice abstinence, abstinence from thoughts: thoughts are lions and wild asses, and hearts are thickets. Abstinence is sovereign over medicines, for scratching only increases the itch. Abstinence is certainly the root of medicine; practice abstinence and see the strength of your soul. Become receptive to these sayings, like an ear, so that I may make from gold an earring for you. Become a ring in the ear of the moon, the goldsmith, so that you may ascend to the moon and to the Pleiades. First hear that created beings are different; souls differ from ya to alif. In different letters there is turmoil and doubt, though in one respect they are one from head to foot. In one respect opposed, in one respect united; in one respect jest, in one respect earnest. Thus the Resurrection is the day of the greatest presentation; His presentation requires beauty and splendor. Whoever is like a dark-minded Hindu, on the day of presentation his turn is disgrace. Since he has no face like the sun, he wants nothing but night as a veil. Since his thorn has not one leaf of the rose, spring becomes the enemy of his secrets. But the one who is rose and lily from head to foot: spring is two bright eyes for him. The meaningless thorn wants autumn, autumn, so that it may press its side against the rose garden, so that that one's beauty and this one's shame are covered, so that you do not see that one's color and this one's rust. So autumn is spring and life for him; it makes stone and ruby appear as one. The gardener knows that even in autumn, but the sight of one is better than the sight of the world. Indeed the world is that one person; he is the fool; every star in the sky is part of the moon. Thus every image and adornment is saying, 'Good news, good news, here comes spring.' As long as blossoms shine like mail, how can those fruits show their knots? When blossom falls, fruit lifts its head; when the body breaks, the soul lifts its head. The fruit is meaning and the blossom its form; that blossom is the good news of the fruit, its blessing. When the blossom fell, the fruit appeared; when that diminished, this increased. Until bread is broken, how can it give strength? How can unbroken ears of grain yield anything? Until myrobalan is broken with medicines, how can it become health-giving medicine?

Updated 2026-06-30

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