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4
1765-1789

  • از چه تاریک جسمش بر کشید ** وز تک زندان دنیااش خرید 1765
  • It hath lifted him up from the dark pit of the body and redeemed him from the bottom of the dungeon of this world.

  • اطلس تقوی و نور متلف ** آیت حمدست او را بر کتف
  • On his shoulder is the sign of glorification—the silken robe of piety and the light which associates itself (with him).

  • وا رهیده از جهان عاریه ** ساکن گلزار و عین جاریه
  • He is delivered from the transitory world, he is dwelling in the Rose-garden, and (therein is) a running fountain.

  • بر سریر سر عالی‌همتش ** مجلس و جا و مقام و رتبتش
  • His sitting-place and home and abode is on the throne of the high-aspiring inmost consciousness, and his station

  • مقعد صدقی که صدیقان درو ** جمله سر سبزند و شاد و تازه‌رو
  • Is the Seat of sincerity in which all the siddíqs are flourishing and joyous and fresh of countenance.

  • حمدشان چون حمد گلشن از بهار ** صد نشانی دارد و صد گیر و دار 1770
  • Their praise (of God), like the garden's praise on account of spring, hath a hundred signs and a hundred pomps.

  • بر بهارش چشمه و نخل و گیاه ** وآن گلستان و نگارستان گواه
  • Fountains and palms and herbs and rose-beds and plots of bright-coloured flowers bear witness to its springtide.

  • شاهد شاهد هزاران هر طرف ** در گواهی هم‌چو گوهر بر صدف
  • Everywhere thousands of witnesses to the Beloved are (engaged) in bearing testimony, as the pearl (bears testimony) to the oyster-shell.

  • بوی سر بد بیاید از دمت ** وز سر و رو تابد ای لافی غمت
  • (But) from your breath (words) comes the smell of a bad conscience, and your (inward) pain is reflected from your head and face, O braggart!

  • بوشناسانند حاذق در مصاف ** تو به جلدی های هو کم کن گزاف
  • In the battle-field (of this world) there are sagacious ones who know (distinguish) the smell: do not in (your) presumption idly utter (imitate) the ecstatic cries (of the true enthusiasts).

  • تو ملاف از مشک کان بوی پیاز ** از دم تو می‌کند مکشوف راز 1775
  • Do not brag of musk, for that smell of onions is revealing the secret (true nature) of your breath (words and professions).

  • گل‌شکر خوردم همی‌گویی و بوی ** می‌زند از سیر که یافه مگوی
  • You are saying, “I have eaten rose-sugar,” while the smell of garlic is striking (your hearers) and saying (in effect), “Don't talk nonsense.”

  • هست دل ماننده‌ی خانه‌ی کلان ** خانه‌ی دل را نهان همسایگان
  • The heart is like unto a great house: the house of the heart hath neighbours concealed (from view):

  • از شکاف روزن و دیوارها ** مطلع گردند بر اسرار ما
  • Through the window-slit and (crevices in) the walls they observe the hidden thoughts—

  • از شکافی که ندارد هیچ وهم ** صاحب خانه و ندارد هیچ سهم
  • Through a slit whereof the owner of the house hath no conception and in which he hath no share.

  • از نبی بر خوان که دیو و قوم او ** می‌برند از حال انسی خفیه بو 1780
  • Recite from the Qur’án (the verse which declares) that the Devil and his tribe secretly get scent of (become acquainted with) the (inward) state of humankind,

  • از رهی که انس از آن آگاه نیست ** زانک زین محسوس و زین اشباه نیست
  • By a way of which humankind are ignorant, because it is not of this sensible (world) or one of these semblances (phenomenal objects).

  • در میان ناقدان زرقی متن ** با محک ای قلب دون لافی مزن
  • Do not devise any fraud amongst the assayers: do not address any idle boast to the touchstone, O base spurious coin.

  • مر محک را ره بود در نقد و قلب ** که خدایش کرد امیر جسم و قلب
  • The (spiritual) touchstone hath a way to (know) the genuine and the spurious coin, for God made him the commander of (both) body and heart.

  • چون شیاطین با غلیظیهای خویش ** واقف‌اند از سر ما و فکر و کیش
  • Since the devils, notwithstanding their grossnesses, are acquainted with our inmost soul and thought and belief,

  • مسلکی دارند دزدیده درون ** ما ز دزدیهای ایشان سرنگون 1785
  • (And) have a passage (means of penetrating) stealthily within, (so that) we are overthrown by their thievish practices,

  • دم به دم خبط و زیانی می‌کنند ** صاحب نقب و شکاف روزنند
  • (And since) they continually inflict a (great) derangement and damage (upon us), for they are masters of the (interior) tunnel and window-slit—

  • پس چرا جان‌های روشن در جهان ** بی‌خبر باشند از حال نهان
  • Why, then, should the illuminated spirits in the world be unaware of our hidden state?

  • در سرایت کمتر از دیوان شدند ** روحها که خیمه بر گردون زدند
  • Have the spirits that pitched their tent on Heaven become inferior to the devils in respect of permeation (the power of insinuating themselves into our hearts)?

  • دیو دزدانه سوی گردون رود ** از شهاب محرق او مطعون شود
  • The devil goes like a thief towards Heaven, and he is pierced with a burning meteor: