He (the Súfí) stalks the game, like a hunter: he sees the musk-deer's track and follows the footprints.
همچو صیادی سوی اشکار شد ** گام آهو دید بر آثار شد
For some while the track of the deer is (the) proper (clue) for him, (but) afterwards ’tis the navel (musk-gland) of the deer that is his guide.
چند گاهش گام آهو در خور است ** بعد از آن خود ناف آهو رهبر است
When he has given thanks for (having been favoured with knowledge of) the track and has traversed the way, of necessity by means of that track he arrives at a goal.
چون که شکر گام کرد و ره برید ** لاجرم ز آن گام در کامی رسید
To go one stage (guided) by the scent of the musk-gland is better than a hundred stages of (following) the track and roaming about.
رفتن یک منزلی بر بوی ناف ** بهتر از صد منزل گام و طواف
The heart that is the rising-place of the moonbeams (of Divine light) is for the gnostic (the means of revelation indicated by the words) its doors shall be opened.165
آن دلی کاو مطلع مهتابهاست ** بهر عارف فتحت ابوابهاست
To you it is a wall, to them it is a door; to you a stone, to (those) venerated ones a pearl.
با تو دیوار است و با ایشان در است ** با تو سنگ و با عزیزان گوهر است
What you see plainly in the mirror—the Pír sees more than that in the brick.
آن چه تو در آینه بینی عیان ** پیر اندر خشت بیند بیش از آن
The Pírs are they whose spirits, before this world existed, were in the Sea of (Divine) bounty.
پیر ایشاناند کاین عالم نبود ** جان ایشان بود در دریای جود
Before (the creation of) this body they passed (many) lifetimes; before the sowing they took up (harvested) the fruit (produce).
پیش از این تن عمرها بگذاشتند ** پیشتر از کشت بر برداشتند
They have received the spirit before (the creation of) the form; they have bored the pearls before (the creation of) the sea.170
پیشتر از نقش جان پذرفتهاند ** پیشتر از بحر درها سفتهاند
(Whilst) consultation was going on as to bringing mankind into existence, their spirits were in the Sea of (Divine) Omnipotence up to the throat.
مشورت میرفت در ایجاد خلق ** جانشان در بحر قدرت تا به حلق
When the angels were opposing that (creation of man), they (the Pírs) were secretly clapping their hands (in derision) at the angels.
چون ملایک مانع آن میشدند ** بر ملایک خفیه خنبک میزدند
He (the Pír) was made acquainted with the (material) form of every existent being, before this Universal Soul became fettered (by materiality).
مطلع بر نقش هر که هست شد ** پیش از آن کاین نفس کل پا بست شد
Before the (creation of the) heavens they have seen Saturn, before the (existence of) seeds they have seen the bread.
Without brain and mind they were full of thought, without army and battle they gained victory.175
بیدماغ و دل پر از فکرت بدند ** بیسپاه و جنگ بر نصرت زدند
That immediate intuition (intuitive knowledge) in relation to them is thought; else, indeed, in relation to those who are far (from God) it is vision.
آن عیان نسبت به ایشان فکرت است ** ور نه خود نسبت به دوران رویت است
Thought is of the past and future; when it is emancipated from these two, the difficulty is solved.
فکرت از ماضی و مستقبل بود ** چون از این دو رست مشکل حل شود
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
.
.
When at last (the meditation of) that circle of Súfís who were seeking (spiritual) profit came to an end (culminated) in ecstasy and enthusiasm,
حلقه‌ای آن صوفیان مستفید ** چون که در وجد و طرب آخر رسید
They brought dishes of food for the guest, and he then bethought him of his beast.
خوان بیاوردند بهر میهمان ** از بهیمه یاد آورد آن زمان
He said to the famulus (the servant of the Súfís), “Go into the stable and make the straw and barley all right for the animal.”205
گفت خادم را که در آخر برو ** راست کن بهر بهیمه کاه و جو
“Good gracious!” he replied, “why this saying overmuch? These things have been my care since long ago.”
گفت لا حول این چه افزون گفتن است ** از قدیم این کارها کار من است
The Súfí said, “First wet his barley, for ’tis an old ass, and his teeth are shaky.”
گفت تر کن آن جوش را از نخست ** کان خر پیر است و دندانهاش سست
“Good gracious!” said he, “why are you telling (me) this, Sir? They are taught by me (to make) these arrangements.”
گفت لاحول این چه میگویی مها ** از من آموزند این ترتیبها
The Súfí said, “First of all take off his saddle and (then) put the salve of manbal on his sore back.”
گفت پالانش فرو نه پیش پیش ** داروی منبل بنه بر پشت ریش
“Good gracious!” exclaimed the servant. “Why, O purveyor of wisdom, I have had a thousand guests of your sort,210
گفت لاحول آخر ای حکمت گزار ** جنس تو مهمانم آمد صد هزار