واعظی بد بس گزیده در بیان ** زیر منبر جمع مردان و زنان 3325
There was a preacher, very fine in his exposition, under whose pulpit a great number of men and women were assembled.
رفت جوحی چادر و روبند ساخت ** در میان آن زنان شد ناشناخت
Júhí went (to hear him): he got a chádar and veil and entered amongst the women without (his sex) being recognised.
سایلی پرسید واعظ را به راز ** موی عانه هست نقصان نماز
Someone asked the preacher secretly num pili in pube precibus sollennibus detrimentum faciant. [Some one asked the preacher secretly, “Are pubic hairs a deficiency in (doing) the ritual prayer?”]
گفت واعظ چون شود عانه دراز ** پس کراهت باشد از وی در نماز
The preacher replied, “Quo tempore pili in pube longi fiunt, tum noxa est ob illos in precibus sollennibus. [The preacher replied, “When the pubic hair becomes long, then there is (legal) dislike of it in the ritual prayer.]
یا به آهک یا ستره بسترش ** تا نمازت کامل آید خوب و خوش
Vel psilothro vel novacula illos tonde, in order that your ritual prayer may be perfect and excellent and seemly.” [Scrape (it off) with a depilatory (of lime) or a razor, in order that your ritual prayer may be perfect and excellent and seemly.”]
گفت سایل آن درازی تا چه حد ** شرط باشد تا نمازم کم بود 3330
The questioner said, “Ad quem modum pervenire oportet eorum longitudinem ut preces meae detrimentum capiant?” [The questioner said, “To what limit is the length stipulated, so that my ritual prayer is deficient?”]
گفت چون قدر جوی گردد به طول ** پس ستردن فرض باشد ای سول
He replied, “Cum longitudine tanti evaserint quantum hordei unum granum, relligio est ut tondeas, O multa rogitans.” [He replied, “When it becomes the size of a barley seed in length, then shaving is a (religious) requirement, O (excessive) questioner.”]
گفت جوحی زود ای خوهر ببین ** عانه‌ی من گشته باشد این چنین
At once Júhí said (to the woman beside him), “O soror, inspice piline in pube mea hujusmodi facti sint. [At once Júhí said (to the woman beside him), “O sister, find out (if) my pubic hair has become (a length) such as this.]
بهر خشنودی حق پیش آر دست ** که آن به مقدار کراهت آمدست
Deo ut placeas, manum affer, (tenta) num illi usque ad modum noxae pervenerint.” [In order to satisfy (the requirement of) God, bring forth (your) hand (to determine) whether it has reached to the disliked amount.”]
دست زن در کرد در شلوار مرد ** کیر او بر دست زن آسیب کرد
Mulier manum in bracas viri demisit: penis ejus impegit manum mulieris. [The woman put (her) hand into the man’s trousers: his penis contacted the woman’s hand.]
نعره‌ای زد سخت اندر حال زن ** گفت واعظ بر دلش زد گفت من 3335
Thereupon the woman gave a loud scream: the preacher said, “My discourse has smitten her heart.”
گفت نه بر دل نزد بر دست زد ** وای اگر بر دل زدی ای پر خرد
He (Júhí) answered, “Minime: cor ejus non percussit, manum percussit. O si cor percussisset, vir sapientissime!” [He (Júhí) answered, “No, it did not smite (her) heart; it smote (her) hand. Oh, (what) if it had smitten (her) heart, O very wise (man)!”]
بر دل آن ساحران زد اندکی ** شد عصا و دست ایشان را یکی
(When) it (Divine Love) struck a little upon the hearts of the magicians (of Pharaoh), staff and hand became one to them.
گر عصا بستانی از پیری شها ** بیش رنجد که آن گروه از دست و پا
O king, if you take away the staff from an old man, he will be more grieved than that party (the magicians) were (grieved) by (the amputation of) their hands and feet.
نعره‌ی لاضیر بر گردون رسید ** هین ببر که جان ز جان کندن رهید
The cry, “No harm,” reached Heaven: (they said to Pharaoh), “Hark, cut (them) off, for our souls are delivered from the agony.
ما بدانستیم ما این تن نه‌ایم ** از ورای تن به یزدان می‌زییم 3340
We have come to know (that) we are not this body: beyond the body we are living through God.”
ای خنک آن را که ذات خود شناخت ** اندر امن سرمدی قصری بساخت
Oh, blest is he that has recognised his (real) essence and built (for himself) a palace in everlasting security.
کودکی گرید پی جوز و مویز ** پیش عاقل باشد آن بس سهل چیز
A child weeps for walnuts and raisins; those are very trifling things in the view of a reasonable man.
پیش دل جوز و مویز آمد جسد ** طفل کی در دانش مردان رسد
(So) in the spirit's view the body is (like) walnuts and raisins, (but) how should (one who is) a child (in spiritual matters) attain to the knowledge possessed by (spiritual) men?
هر که محجوبست او خود کودکست ** مرد آن باشد که بیرون از شکست
Whoever is veiled (from God) is really a child: the man is he who is beyond (all) uncertainty.
گر بریش و خایه مردستی کسی ** هر بزی را ریش و مو باشد بسی 3345
Siquis barba et testiculis vir esset, every he-goat has a beard and plenty of hair.” [If someone were (defined as) a man by a beard and testicles, every he-goat has a beard and plenty of hair.”]
پیشوای بد بود آن بز شتاب ** می‌برد اصحاب را پیش قصاب
That goat is a bad leader: he is taking his followers quickly along to the butcher.
ریش شانه کرده که من سابقم ** سابقی لیکن به سوی مرگ و غم
He has combed his beard, saying, “I am the foremost.” (Yes); thou art the foremost, but in the direction of death and anguish.
هین روش بگزین و ترک ریش کن ** ترک این ما و من و تشویش کن
Hark, adopt (as thy vocation) travelling (on the Way of righteousness) and abandon thy beard: abandon this egoism and troubled thought,
تا شوی چون بوی گل با عاشقان ** پیشوا و رهنمای گلستان
That thou mayst become like the scent of the rose to (God's) lovers (and mayst be) their leader and guide to the Rose-garden.