Story of the thirsty man who dropped walnuts from the top of a walnut-tree into the water-brook that was in the hollow, without reaching the water (himself), in order that he might hear the sound made by the walnuts falling on the water, which thrilled him with joy as (though it were) sweet music.
شاعر: رومی
وزن: فاعلاتن فاعلاتن فاعلن (رمل مسدس محذوف یا وزن مثنوی)
صنف: مثنوی
The water was in a deep place: the thirsty man went up the tree and scattered the walnuts one by one.
The walnuts were falling from the walnut-tree into the water: the sound was coming (to his ears), and he was seeing the bubbles.
A sensible person said to him, “Leave off, O youth: truly the (loss of the) walnuts will bring thirst (regret) to you.
The more the fruit falls into the water—(since) the water is below at a (great) distance from you,
The river-water will have carried it (the fruit) far away before you with effort come down from the top (of the tree).”
He replied, “My purpose in this scattering is not (to obtain possession of) the walnuts: look more keenly, do not stop at this superficial (view).
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.”
What, indeed, is the thirsty man's business in the world? To circle for ever round the base of the tank,
Round the channel and round the Water and the sound of the Water, like a pilgrim circumambulating the Ka‘ba of Truth.
Even so, in (composing) this Mathnawí thou, O Ziyá’u ’l-Haqq (Radiance of God) Husámu’ddín, art my object.
The whole Mathnawí in its branches and roots is thine: thou hast accepted (it).
Kings accept (both) good and bad: when they accept (anything), it is reprobate no more.
Since thou hast planted the sapling, give it water. Since thou hast given it freedom (to grow), untie the knots.
In (all) its expressions my object is (to reveal) thy mystery; in composing it my object is (to hear) thy voice.
To me thy voice is the voice of God: Heaven forfend that (I should say) the lover is separate from the Beloved.
There is a union beyond description or analogy between the Lord of Man and the spirit of Man.
But I said nás (Man), not nasnás; nás is none but the spirit that knows the (Divine) Spirit.
Nás is Man, and where is Manhood? You have never beheld the head (spiritual principle) of Man: you are a tail.
You have recited (the text) thou didst not throw when thou threwest, but you are a (mere) body: you have remained in division.
Like Bilqís, O foolish one, abandon the kingdom of your body for the sake of the prophet Solomon.
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),
Who is conceiving in his heart a vain fancy about my words, (a fancy arising) from the false suggestions and incredulities of (evil) thought.
I am crying “lá hawl,” that is, “there is no help,” because in your heart there is a contradiction of me.
Since my words have stuck in your throat, I am silent: do you speak your own (words).
A sweet flute-player was playing the flute: subito e podice ejus erupit ventus.
Fistulam in podice posuit, saying, “If you play better than I, take it (the flute) and play!”
O Musalmán, (whilst you are still engaged) in the quest, good manners are indeed nothing but forbearance with every one that is unmannerly.
When you see any one complaining of such and such a person's ill-nature and bad temper,
Know that the complainant is bad-tempered, forasmuch as he speaks ill of that bad-tempered person,
Because he (alone) is good-tempered who is quietly forbearing towards the bad-tempered and ill- natured.
But in (the case of) the Shaykh, the complaint is (made) by the command of God; it is not (made) in consequence of anger and contentiousness and vain desire.
It is not a complaint, it is spiritual correction, like the complaints made by the prophets.
Know that the intolerance of the prophets is by command (of God); otherwise, their clemency is exceedingly tolerant of evil.
They mortified their (carnal) nature in toleration of evil; if there be intolerance (on their part), it is Divine.
O Solomon (of the age), amidst the crows and falcons be thou (a manifestation of) the clemency of God: sort with (adapt thyself to) all the birds.
Oh, two hundred (like) Bilqís are abased before thy clemency, for (thou sayest in the words of the Prophet), “(O God), guide my people, verily they know not.”
