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6
1129-1153

  • همت سیر تنش چون این بود  ** سیر جانش تا به علیین بود 
  • Since the aspiration (that carried him) on his journey in the body is (as immense as) this, his journey in the spirit must be (even) unto the highestParadise.

  • شهسواران در سباقت تاختند  ** خربطان در پایگه انداختند  1130
  • The kingly cavaliers sped forward in advance (of all); the boobies unloaded (their beasts of burden) in the stable-yard.

  • مثل 
  • Parable.

  • آن‌چنان که کاروانی می‌رسید  ** در دهی آمد دری را باز دید 
  • ’Tis like (the tale of) the caravaneers (who) arrived and entered a village and found a certain door open.

  • آن یکی گفت اندرین برد العجوز  ** تا بیندازیم اینجا چند روز 
  • One (of them) said, “During this spell of cold weather let us unload (alight) here for a few days.”

  • بانگ آمد نه بینداز از برون  ** وانگهانی اندر آ تو اندرون 
  • A voice cried, “Nay, unload outside, and then come indoors!”

  • هم برون افکن هر آنچ افکندنیست  ** در میا با آن کای ن مجلس سنیست 
  • Drop outside everything that ought to be dropped: do not come in with it, for this assembly-place is of high dignity.”

  • بد هلال استاددل جان‌روشنی  ** سایس و بنده‌ی امیری مومنی  1135
  • Hilál was a spiritual adept and a man of illumined soul, (though he was) the groom and slave of a Moslem Amír.

  • سایسی کردی در آخر آن غلام  ** لیک سلطان سلاطین بنده نام 
  • The youth served as a groom in the stable, but (he was really) a king of kings and a slave (only) in name.

  • آن امیر از حال بنده بی‌خبر  ** که نبودش جز بلیسانه نظر 
  • The Amír was ignorant of his slave's (real) condition, for he had no discernment but of the sort possessed by Iblís.

  • آب و گل می‌دید و در وی گنج نه  ** پنج و شش می‌دید و اصل پنج نه 
  • He saw the clay, but not the treasure (buried) in it: he saw the five (senses) and the six (directions), but not the source of the five.

  • رنگ طین پیدا و نور دین نهان  ** هر پیمبر این چنین بد در جهان 
  • The colour of clay is manifest, the light of religion is hidden: such was (the case of) every prophet in the world.

  • آن مناره دید و در وی مرغ نی  ** بر مناره شاه‌بازی پر فنی  1140
  • One (person) saw the minaret, but not the bird (perched) upon it, (though) upon the minaret (was) a fully accomplished royal falcon;

  • وان دوم می‌دید مرغی پرزنی  ** لیک موی اندر دهان مرغ نی 
  • And a second (observer) saw a bird flapping its wings, but not the hair in the bird's mouth (beak);

  • وانک او ینظر به نور الله بود  ** هم ز مرغ و هم ز مو آگاه بود 
  • But that one who was seeing by the light of God was aware both of the bird and of the hair,

  • گفت آخر چشم سوی موی نه  ** تا نبینی مو بنگشاید گره 
  • And said (to the other), “Pray, direct thine eye towards the hair: till thou see the hair, the knot will not be untied.”

  • آن یکی گل دید نقشین دو وحل  ** وآن دگر گل دید پر علم و عمل 
  • The one saw in the mud (only) figured clay, while the other saw clay replete with knowledge and works.

  • تن مناره علم و طاعت هم‌چو مرغ  ** خواه سیصد مرغ‌گیر و یا دو مرغ  1145
  • 1145 The body is the minaret, knowledge and obedience (to God) are like the bird: suppose three hundred birds (to be perched on it) or (only) two birds, whichever you please.

  • مرد اوسط مرغ‌بینست او و بس  ** غیر مرغی می‌نبیند پیش و پس 
  • The middle man sees the bird only: neither before nor behind (him) does he see anything but a bird.

  • موی آن نور نیست پنهان آن مرغ  ** هیچ عاریت نباشد کار او 
  • The hair is the hidden light belonging to the bird, whereby the soul of the bird is enduring (for ever).

  • مرغ کان مویست درمنقار او ** هیچ عاریت نباشد کار او
  • The works of the bird in whose beak is that hair are never counterfeit.

  • علم او از جان او جوشد مدام  ** پیش او نه مستعار آمد نه وام 
  • Its knowledge gushes perpetually from its soul: it (this bird) has nothing that is borrowed (from others) and (owes) no debt.

  • رنجور شدن این هلال و بی‌خبری خواجه‌ی او از رنجوری او از تحقیر و ناشناخت و واقف شدن دل مصطفی علیه‌السلام از رنجوری و حال او و افتقاد و عیادت رسول علیه‌السلام این هلال را 
  • How this Hilál fell ill, and how his master was unaware of his being ill, because he despised him and did not recognise (his real worth); and how the heart of Mustafá (Mohammed), on whom be peace, came to know of his illness and his state (of weakness), and how the Prophet, on whom be peace, inquired after this Hilál and went to see him.

  • از قضا رنجور و ناخوش شد هلال  ** مصطفی را وحی شد غماز حال  1150
  • By (Divine) destiny Hilál became ill and weak: inspiration acquainted Mustafá with his condition.

  • بد ز رنجوریش خواجه‌ش بی‌خبر  ** که بر او بد کساد و بی‌خطر 
  • His master was unaware of his illness, for in his eyes he (Hilál) was worth little and without importance.

  • خفته نه روز اندر آخر محسنی  ** هیچ کس از حال او آگاه نی 
  • (Such) a well-doer lay (ill) in the stable for nine days, and none took notice of his plight.

  • آنک کس بود و شهنشاه کسان  ** عقل صد چون قلزمش هر جا رسان 
  • (But) he who was a personage and the Emperor of (all) personages, he whose oceanic mind reaches every place—