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2
178-202

  • The spirit has beheld the wine in the grape, the spirit has beheld thing (entity) in nothing (nonentity);
  • روح از انگور می را دیده است ** روح از معدوم شی را دیده است‏

  • It has beheld every conditioned thing as unconditioned, it has beheld the genuine coin and the alloyed before (the existence of) the mine;
  • دیده چون بی‏کیف هر با کیف را ** دیده پیش از کان صحیح و زیف را

  • Before the creation of grapes it has quaffed wines and shown the excitements (of intoxication). 180
  • پیشتر از خلقت انگورها ** خورده می‏ها و نموده شورها

  • In hot July they (the Pírs) see December; in the sunbeams they see the shade.
  • در تموز گرم می‏بینند دی ** در شعاع شمس می‏بینند فی‏

  • In the heart of the grape they have seen the wine; in absolute faná (privation of objectivity) they have seen the object.
  • در دل انگور می را دیده‏اند ** در فنای محض شی را دیده‏اند

  • The sky is draining draughts from their circling cup, the sun is clad in cloth of gold by their bounty.
  • آسمان در دور ایشان جرعه نوش ** آفتاب از جودشان زربفت‌پوش‏

  • When you see two of them met together as friends, they are one, and at the same time (they are) six hundred thousand.
  • چون از ایشان مجتمع بینی دو یار ** هم یکی باشند و هم ششصد هزار

  • Their numbers are in the likeness of waves: the wind will have brought them into number (into plurality from unity). 185
  • بر مثال موجها اعدادشان ** در عدد آورده باشد بادشان‏

  • The Sun, which is the spirits, became separated (broken into rays) in the windows, which are our bodies.
  • مفترق شد آفتاب جانها ** در درون روزن ابدان ما

  • 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.
  • چون نظر در قرص داری خود یکی است ** و آن که شد محجوب ابدان در شکی است‏

  • Separation (plurality) is in the animal spirit; the human spirit is one essence.
  • تفرقه در روح حیوانی بود ** نفس واحد روح انسانی بود

  • Inasmuch as God sprinkled His light upon them (mankind), (they are essentially one): His light never becomes separated (in reality).
  • چون که حق رش علیهم نوره ** مفترق هرگز نگردد نور او

  • O my comrade on the way, dismiss thy weariness for a moment, that I may describe a single mole (grain) of that Beauty. 190
  • یک زمان بگذار ای همره ملال ** تا بگویم وصف خالی ز آن جمال‏

  • The beauty of His state cannot be set forth: what are both the worlds (temporal and spiritual)? The reflexion of His mole.
  • در بیان ناید جمال حال او ** هر دو عالم چیست عکس خال او

  • When I breathe a word concerning His beauteous mole, my speech would fain burst my body.
  • چون که من از خال خوبش دم زنم ** نطق می‏خواهد که بشکافد تنم‏

  • Like an ant, I am so happy in this granary that I am dragging a burden too great for me.
  • همچو موری اندر این خرمن خوشم ** تا فزون از خویش باری می‏کشم‏

  • 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.
  • بسته شدن تقریر معنی حکایت به سبب میل مستمع به استماع ظاهر صورت حکایت‏

  • When will He who is envied by Light allow me to tell that which is obligatory and ought to be told?
  • کی گذارد آن که رشک روشنی است ** تا بگویم آن چه فرض و گفتنی است‏

  • The sea casts foam in front (of it) and makes a barrier: it draws back and after drawing back flows in (again). 195
  • بحر کف پیش آرد و سدی کند ** جر کند و ز بعد جر مدی کند

  • Hear what has interfered (hindered my exposition) at the present time: methinks the hearer's mind has wandered elsewhere.
  • این زمان بشنو چه مانع شد مگر ** مستمع را رفت دل جای دگر

  • His thoughts have turned to the Súfí guest: he is sunk up to the neck (wholly absorbed) in that business.
  • خاطرش شد سوی صوفی قنق ** اندر آن سودا فرو شد تا عنق‏

  • (Therefore) it behoves me to go back from this discourse to that story in order to describe what happened (to him).
  • لازم آمد باز رفتن زین مقال ** سوی آن افسانه بهر وصف حال‏

  • 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?
  • صوفی آن صورت مپندار ای عزیز ** همچو طفلان تا کی از جوز و مویز

  • Our body is (as) walnuts and raisins, O son; if you are a man, relinquish these two things; 200
  • جسم ما جوز و مویز است ای پسر ** گر تو مردی زین دو چیز اندر گذر

  • 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).
  • ور تو اندر نگذری اکرام حق ** بگذراند مر ترا از نه طبق‏

  • Now listen to the outward form of the tale, but take heed to separate the grain from the chaff.
  • بشنو اکنون صورت افسانه را ** لیک هین از که جدا کن دانه را

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