M1:2717 — کوزه‌ای با پنج لولهٔ پنج حس / پاک دار این آب را از هر نجس

这节诗是鲁米在讲述一个寓言故事过程中的一段直接训诫。故事中，一位生活在沙漠的阿拉伯人，天真地想把一罐珍贵的雨水作为礼物献给巴格达的哈里发，却不知哈里发坐拥着如蜜糖般甜美的底格里斯河。

鲁米借此故事阐发了一个深刻的苏菲（Sufi）教义。他将人的身体比作那个阿拉伯人珍视的水瓶（کوزه, kūze），而将五种感官（视觉、听觉、嗅觉、味觉、触觉）比作瓶口的五根管道（پنج لوله, panj lūle）。瓶中之“水”则是我们内在的意识、知觉或心灵。这节诗的核心训诫是：我们必须像守护圣物一样，守护我们内在的纯净，防止感官从外部世界引入任何“不洁”（نجس, najas）之物——即那些会污染心灵、使人远离神圣本源的贪欲、妄念和感官沉溺。

这节诗并非孤立的道德说教，而是通往更高境界的必要准备。紧随其后的诗句揭示了其目的：只有当这个瓶子被净化，它的管道被封闭，转而向内打开时，它才能与无限的“海洋”（即神圣实相）相连。届时，瓶中有限的水将获得海洋的品质，变得无穷无尽。因此，感官的净化不是终点，而是为了实现从有限自我到无限真我的转化所必须迈出的第一步。

Rumi has just established a direct allegory: the Bedouin's jug of rainwater is our physical body, and the water inside is our sensory awareness. This couplet builds on that image, presenting the body as a vessel with five openings or 'spouts'—our senses of sight, hearing, smell, taste, and touch.

The verse is a direct spiritual instruction: if you wish to offer your being to God (as the Bedouin offers his jug to the Caliph), you must actively protect your consciousness from contamination. The 'impurities' (najis) are anything that corrupts the soul through the senses: gossip, lustful gazing, consuming forbidden things, etc. The goal is to purify the raw data of sensory experience so that the 'water' of one's being is a worthy gift for the Divine 'King'.

This act of purification is not just about avoiding sin; it is a prerequisite for spiritual transformation. As the following lines explain, only when this jug is kept pure can it connect to the infinite 'Sea' of divine reality and itself take on the qualities of that Sea.