M1:2720 — بی‌نهایت گردد آبش بعد از آن / پر شود از کوزهٔ من صد جهان

这句诗是鲁米对“贝都因人献水”故事的灵性解读的高潮。

故事中，一个来自沙漠的贝都因人，以为巴格达也缺水，便将自己珍藏的一罐雨水作为最宝贵的礼物献给哈里发。他不知道，哈里发的城市就坐落在浩瀚的底格里斯河畔。鲁米以此为喻，讲述灵性追寻者的处境：我们的身体和感官就像那只“瓦罐”（کوزه），里面盛着我们通过五感获得的有限、甚至“咸涩”的知识与体验之“水”。我们将此作为献给神（苏丹）的礼物。

在此之前的诗句中，鲁米祈祷这只瓦罐能与神圣的“大海”（بحر）——即无限的实相与知识本源——建立一个通道。本诗句描述的正是这个连接实现后的奇迹：一旦瓦罐与大海相通，它里面那点有限的水就不再重要；它本身成为了无限海洋的一部分，获得了海洋的属性。它的“水”因此变得“无限”（بی‌نهایت），其容量不再受自身形体的局限，反而能“充盈百千世界”。

这句诗的核心思想是“转化”（transformation）。它强调的不是以有限换取无限，而是有限的自我通过与神圣本源的合一，其自身就化为了无限。这是苏菲思想中“化己”（فنا / fana）与“永存”（بقا / baqa）概念的诗意表达：当小我消融于神圣整体时，它便以一种更宏大、更真实的方式获得了永恒的存在。

This couplet marks the climax of Rumi's allegorical prayer. The story is about a Bedouin Arab who, ignorant of Baghdad's mighty Tigris river, brings a humble jar of desert rainwater as a precious gift to the Caliph. Rumi uses this to build a powerful metaphor for the soul's offering to God.

The 'jar' (kūzeh) is the limited human self, our physical body with its five senses. The 'water' inside is our sensory experience and perception—often brackish and finite. The prayer is for God, the 'Sultan', to accept this humble offering. The preceding verses ask God to purify this water and connect the jar to the Divine Ocean (baḥr).

This specific couplet describes the miraculous transformation that occurs after divine acceptance. The moment the finite connects to the Infinite, it takes on the qualities of the Infinite. The small, contained water of the individual self becomes limitless, an ocean. The single jar, once just a container for one person's experience, becomes a fountainhead from which 'a hundred worlds'—a Persian expression for all of creation—can be filled. It is a classic Sufi articulation of the paradox of annihilation (fanāʾ): by emptying the self into God, the self becomes a channel for God's infinite grace and knowledge, capable of sustaining countless others.