این طبیبان بدن دانش‌ورند ** بر سقام تو ز تو واقف‌ترند
These physicians of the body have knowledge (of medicine): they are more acquainted with your malady than you are,
تا ز قاروره همی‌بینند حال ** که ندانی تو از آن رو اعتلال1795
So that they perceive the state (of your health) from the urine-bottle, though you cannot know your ailment by that means,
هم ز نبض و هم ز رنگ و هم ز دم ** بو برند از تو بهر گونه سقم
And from your pulse, complexion, and breath alike they diagnose every kind of disease in you.
پس طبیبان الهی در جهان ** چون ندانند از تو بی‌گفت دهان
How, then, should the divine physicians in the world not diagnose (disease) in you without word of mouth?
هم ز نبضت هم ز چشمت هم ز رنگ ** صد سقم بینند در تو بی‌درنگ
From your pulse and your eyes and your complexion alike they immediately discern a hundred (spiritual) maladies in you.
این طبیبان نوآموزند خود ** که بدین آیاتشان حاجت بود
In sooth, ’tis (only) these newly-taught physicians that have need of these (external) signs.
کاملان از دور نامت بشنوند ** تا به قعر باد و بودت در دوند1800
The perfect (the divine physicians) will hear your name from afar and quickly penetrate into the deepest ground of your being and existence;
بلک پیش از زادن تو سالها ** دیده باشندت ترا با حالها
Nay, they will have seen you (many) years before your birth —you together with all the circumstances (connected with you).
مژده دادن ابویزید از زادن ابوالحسن خرقانی قدس الله روحهما پیش از سالها و نشان صورت او سیرت او یک به یک و نوشتن تاریخ‌نویسان آن در جهت رصد
How Abú Yazíd (Bistámí) announced the birth of Abu ’l-Hasan Kharraqání—may God sanctify the spirit of them both—(many) years before it took place, and gave a detailed description of his outer and inner characteristics; and how the chronologers wrote it down for the purpose of observation.
آن شنیدی داستان بایزید ** که ز حال بوالحسن پیشین چه دید
Have you heard the story of Báyazíd—what he saw beforehand of the (spiritual) state of Bu ’l-Hasan?
روزی آن سلطان تقوی می‌گذشت ** با مریدان جانب صحرا و دشت
One day that sultan of piety was passing with his disciples (on the way) towards the open country and the plain.
بوی خوش آمد مر او را ناگهان ** در سواد ری ز سوی خارقان
Suddenly there came to him, in the district of Rayy, a sweet scent from the direction of Kháraqán.
هم بدانجا ناله‌ی مشتاق کرد ** بوی را از باد استنشاق کرد1805
On the spot he uttered the lamentable cry of one who is yearning, and sniffed the scent from the breeze.
بوی خوش را عاشقانه می‌کشید ** جان او از باد باده می‌چشید
He was inhaling the sweet scent lovingly: his soul was tasting wine from the breeze.
کوزه‌ای کو از یخابه پر بود ** چون عرق بر ظاهرش پیدا شود
When “sweat” appears on the outside of a pot that is full of icy water,
آن ز سردی هوا آبی شدست ** از درون کوزه نم بیرون نجست
It has been turned into water by the coldness of the air: the moisture has not escaped from the inside of the pot.
باد بوی‌آور مر او را آب گشت ** آب هم او را شراب ناب گشت
The scent-bearing breeze became water for him; for him too the water became pure wine.
چون درو آثار مستی شد پدید ** یک مرید او را از آن دم بر رسید1810
When the marks of intoxication appeared in him, a disciple questioned him concerning that breath (Divine afflatus);
پس بپرسیدش که این احوال خوش ** که برونست از حجاب پنج و شش
Then he asked him, “(What are) these sweet ecstasies which are beyond the pale of the five (senses) and the six (directions)?
گاه سرخ و گاه زرد و گه سپید ** می‌شود رویت چه حالست و نوید
Thy face is becoming now red and now yellow and now white: what is the (good) hap and the glad tidings?
می‌کشی بوی و به ظاهر نیست گل ** بی‌شک از غیبست و از گلزار کل
Thou art inhaling scent, and no flowers are visible: doubtless it is from the Unseen and from the garden of the Universal.
ای تو کام جان هر خودکامه‌ای ** هر دم از غیبت پیام و نامه‌ای
O thou who art the desire of every one who (wilfully) follows his own desire (for God), thou to whom there is (coming) at every moment a message and letter from the Unseen,
هر دمی یعقوب‌وار از یوسفی ** می‌رسد اندر مشام تو شفا1815
Thou to whose (spiritual) organ of smell there is coming at every moment, as to Jacob, balm from a Joseph,
قطره‌ای بر ریز بر ما زان سبو ** شمه‌ای زان گلستان با ما بگو
Spill upon us one drop from that pitcher, give us one word that smells of that garden.
خو نداریم ای جمال مهتری ** که لب ما خشک و تو تنها خوری
We are not accustomed, O (thou who art the) beauty of (spiritual) majesty, that thou shouldst drink alone while our lips are dry.
ای فلک‌پیمای چست چست‌خیز ** زانچ خوردی جرعه‌ای بر ما بریز
O nimble, nimbly-rising traverser of Heaven, spill upon us one draught of that which thou hast drunk.
میر مجلس نیست در دوران دگر ** جز تو ای شه در حریفان در نگر
There is no other Master of the Revels in the world except thee: O king, look (with favour) on the boon-companions!
کی توان نوشید این می زیردست ** می یقین مر مرد را رسواگرست1820
How is it possible to quaff this wine underhand (in secret)? Certainly wine is the exposer of man.
بوی را پوشیده و مکنون کند ** چشم مست خویشتن را چون کند
He may disguise and conceal the scent, (but) how will he hide his intoxicated eye?
خود نه آن بویست این که اندر جهان ** صد هزاران پرده‌اش دارد نهان
In sooth this is not a scent that thousands of veils will keep hidden in the world.
پر شد از تیزی او صحرا و دشت ** دشت چه کز نه فلک هم در گذشت
The desert and plain are filled with its pungency. What (of the) plain? for it hath passed even beyond the nine spheres (of Heaven).
این سر خم را به کهگل در مگیر ** کین برهنه نیست خود پوشش‌پذیر
Do not daub the head of the jar with mortar, for indeed this naked one does not admit of covering.