فکرت از ماضی و مستقبل بود ** چون از این دو رست مشکل حل شود
Thought is of the past and future; when it is emancipated from these two, the difficulty is solved.
روح از انگور می را دیده است ** روح از معدوم شی را دیده است
The spirit has beheld the wine in the grape, the spirit has beheld thing (entity) in nothing (nonentity);
دیده چون بیکیف هر با کیف را ** دیده پیش از کان صحیح و زیف را
It has beheld every conditioned thing as unconditioned, it has beheld the genuine coin and the alloyed before (the existence of) the mine;
پیشتر از خلقت انگورها ** خورده میها و نموده شورها180
Before the creation of grapes it has quaffed wines and shown the excitements (of intoxication).
در تموز گرم میبینند دی ** در شعاع شمس میبینند فی
In hot July they (the Pírs) see December; in the sunbeams they see the shade.
در دل انگور می را دیدهاند ** در فنای محض شی را دیدهاند
In the heart of the grape they have seen the wine; in absolute faná (privation of objectivity) they have seen the object.
آسمان در دور ایشان جرعه نوش ** آفتاب از جودشان زربفت‌پوش
The sky is draining draughts from their circling cup, the sun is clad in cloth of gold by their bounty.
چون از ایشان مجتمع بینی دو یار ** هم یکی باشند و هم ششصد هزار
When you see two of them met together as friends, they are one, and at the same time (they are) six hundred thousand.
بر مثال موجها اعدادشان ** در عدد آورده باشد بادشان185
Their numbers are in the likeness of waves: the wind will have brought them into number (into plurality from unity).
مفترق شد آفتاب جانها ** در درون روزن ابدان ما
The Sun, which is the spirits, became separated (broken into rays) in the windows, which are our bodies.
چون نظر در قرص داری خود یکی است ** و آن که شد محجوب ابدان در شکی است
When you gaze on the Sun's disk, it is itself one, but he that is screened by (his perception of) the bodies is in some doubt.
تفرقه در روح حیوانی بود ** نفس واحد روح انسانی بود
Separation (plurality) is in the animal spirit; the human spirit is one essence.
چون که حق رش علیهم نوره ** مفترق هرگز نگردد نور او
Inasmuch as God sprinkled His light upon them (mankind), (they are essentially one): His light never becomes separated (in reality).
یک زمان بگذار ای همره ملال ** تا بگویم وصف خالی ز آن جمال190
O my comrade on the way, dismiss thy weariness for a moment, that I may describe a single mole (grain) of that Beauty.
در بیان ناید جمال حال او ** هر دو عالم چیست عکس خال او
The beauty of His state cannot be set forth: what are both the worlds (temporal and spiritual)? The reflexion of His mole.
چون که من از خال خوبش دم زنم ** نطق میخواهد که بشکافد تنم
When I breathe a word concerning His beauteous mole, my speech would fain burst my body.
همچو موری اندر این خرمن خوشم ** تا فزون از خویش باری میکشم
Like an ant, I am so happy in this granary that I am dragging a burden too great for me.
بسته شدن تقریر معنی حکایت به سبب میل مستمع به استماع ظاهر صورت حکایت
How the explanation of the (inner) meaning of the tale was stopped because of the hearer's desire to hear the superficial form of it.
کی گذارد آن که رشک روشنی است ** تا بگویم آن چه فرض و گفتنی است
When will He who is envied by Light allow me to tell that which is obligatory and ought to be told?
بحر کف پیش آرد و سدی کند ** جر کند و ز بعد جر مدی کند195
The sea casts foam in front (of it) and makes a barrier: it draws back and after drawing back flows in (again).
این زمان بشنو چه مانع شد مگر ** مستمع را رفت دل جای دگر
Hear what has interfered (hindered my exposition) at the present time: methinks the hearer's mind has wandered elsewhere.
خاطرش شد سوی صوفی قنق ** اندر آن سودا فرو شد تا عنق
His thoughts have turned to the Súfí guest: he is sunk up to the neck (wholly absorbed) in that business.
لازم آمد باز رفتن زین مقال ** سوی آن افسانه بهر وصف حال
(Therefore) it behoves me to go back from this discourse to that story in order to describe what happened (to him).
صوفی آن صورت مپندار ای عزیز ** همچو طفلان تا کی از جوز و مویز
O dear friend, do not fancy the Súfí is the (external) form (which you behold): how long, like children, (will you be content) with walnuts and raisins?
جسم ما جوز و مویز است ای پسر ** گر تو مردی زین دو چیز اندر گذر200
Our body is (as) walnuts and raisins, O son; if you are a man, relinquish these two things;
ور تو اندر نگذری اکرام حق ** بگذراند مر ترا از نه طبق
And (even) if you do not relinquish them (by your own act), the grace of God will enable you to pass beyond the nine tiers (of Heaven).