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4
1822-1871

  • 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.

  • لطف کن ای رازدان رازگو ** آنچ بازت صید کردش بازگو 1825
  • Show kindness: O thou who knowest and canst tell the mystery, declare that which thy falcon (thy spirit) has made its prey.”

  • گفت بوی بوالعجب آمد به من ** هم‌چنانک مر نبی را از یمن
  • He said, “A marvellous scent is come to me, even as (a scent came) for the Prophet's sake from Yemen;

  • که محمد گفت بر دست صبا ** از یمن می‌آیدم بوی خدا
  • For Mohammed said, ‘The scent of God is coming to me from Yemen, (wafted) on the hand of the zephyr.’”

  • بوی رامین می‌رسد از جان ویس ** بوی یزدان می‌رسد هم از اویس
  • The scent of Rámín is coming from the soul of Wís; the scent of God, too, is coming from Uways.

  • از اویس و از قرن بوی عجب ** مر نبی را مست کرد و پر طرب
  • From Uways and from Qaran a wondrous scent made the Prophet drunken and full of rapture.

  • چون اویس از خویش فانی گشته بود ** آن زمینی آسمانی گشته بود 1830
  • Since Uways had passed away from himself, that earthly one (Uways) had become heavenly.

  • آن هلیله‌ی پروریده در شکر ** چاشنی تلخیش نبود دگر
  • The myrobalan conserved in sugar—its bitter taste is not (retained) any more.

  • آن هلیله‌ی رسته از ما و منی ** نقش دارد از هلیله طعم نی
  • (Similarly) the (spiritual) myrobalan that is freed from egoism hath (only) the appearance of myrobalan, (but) not the flavour.

  • این سخن پایان ندارد باز گرد ** تا چه گفت از وحی غیب آن شیرمرد
  • This topic hath no end. Return (to the story), that (we may see) what that holy man (Báyazíd) said, (moved) by inspiration from the World Unseen.

  • قول رسول صلی الله علیه و سلم انی لاجد نفس الرحمن من قبل الیمن
  • The words of the Prophet, may God bless and save him, "Verily, I feel the Breath of the Merciful (God) from the direction of Yemen."

  • گفت زین سو بوی یاری می‌رسد ** کاندرین ده شهریاری می‌رسد
  • He (Báyazíd) said, “The scent of a friend is coming from this quarter, for a (spiritual) monarch is coming into this village.

  • بعد چندین سال می‌زاید شهی ** می‌زند بر آسمانها خرگهی 1835
  • After such and such a number of years a king will be born (here): he will pitch a tent above the heavens.

  • رویش از گلزار حق گلگون بود ** از من او اندر مقام افزون بود
  • His face will be coloured with roses from the rosery of God: he will surpass me in station.”

  • چیست نامش گفت نامش بوالحسن ** حلیه‌اش وا گفت ز ابرو و ذقن
  • (The disciple asked), “What is his name?” He replied, “His name is Bu ’l- Hasan,” and described his features—his eyebrows and chin;

  • قد او و رنگ او و شکل او ** یک به یک واگفت از گیسو و رو
  • He described his height and his complexion and his figure and spoke in detail of his locks of hair and his face.

  • حلیه‌های روح او را هم نمود ** از صفات و از طریقه و جا و بود
  • He also declared his spiritual features—his qualities and the way (he should follow in his religion) and his (spiritual) rank and estate.

  • حلیه‌ی تن هم‌چو تن عاریتیست ** دل بر آن کم نه که آن یک ساعتیست 1840
  • The bodily features, like the body (itself), are borrowed (transient): set not your heart on them, for they are lasting (only) one hour.

  • حلیه‌ی روح طبیعی هم فناست ** حلیه‌ی آن جان طلب کان بر سماست
  • The features of the natural (animal) spirit also are perishable: seek the features of that spirit which is above the sky.

  • جسم او هم‌چون چراغی بر زمین ** نور او بالای سقف هفتمین
  • Its body is on the earth, like a lamp, (but) its light is above the Seventh Roof (of heaven).

  • آن شعاع آفتاب اندر وثاق ** قرص او اندر چهارم چارطاق
  • Those rays of the sun are in the house, (but) their orb is in the Fourth Dome (of heaven).

  • نقش گل در زیربینی بهر لاغ ** بوی گل بر سقف و ایوان دماغ
  • The form of the rose is (placed) beneath the nose for idle pleasure's sake, (but) the scent of the rose is on the roof and palace of the brain.

  • مرد خفته در عدن دیده فرق ** عکس آن بر جسم افتاده عرق 1845
  • A man asleep sees terror (dreams of something which terrifies him) at Aden: the reflexion thereof appears as sweat on his body.

  • پیرهن در مصر رهن یک حریص ** پر شده کنعان ز بوی آن قمیص
  • The shirt (of Joseph) was in Egypt in the keeping of one exceedingly careful (of it): (the land of) Canaan was filled with the (sweet) scent of that shirt.

  • بر نبشتند آن زمان تاریخ را ** از کباب آراستند آن سیخ را
  • Thereupon they wrote down the (predicted) date: they adorned the spit with the meat for roasting.

  • چون رسید آن وقت و آن تاریخ راست ** زاده شد آن شاه و نرد ملک باخت
  • When the right time and date arrived, that (spiritual) king was born and played the dice of empire.

  • از پس آن سالها آمد پدید ** بوالحسن بعد وفات بایزید
  • After those years (had passed), Bu ’l-Hasan appeared (in the world) after the death of Báyazíd.

  • جمله‌ی خوهای او ز امساک وجود ** آن‌چنان آمد که آن شه گفته بود 1850
  • All his dispositions, (whether in the way) of withholding tenaciously or bestowing liberally, proved to be such as that (spiritual) king (Báyazíd) had foretold.

  • لوح محفوظ است او را پیشوا ** از چه محفوظست محفوظ از خطا
  • His (Báyazíd's) guide is “the guarded tablet.” From what is it guarded? It is guarded from error.

  • نه نجومست و نه رملست و نه خواب ** وحی حق والله اعلم بالصواب
  • The inspiration of God is not (like) astrology or geomancy or dreams—and God best knoweth what is right.

  • از پی روپوش عامه در بیان ** وحی دل گویند آن را صوفیان
  • The Súfís in explaining (their doctrine) call it (the Divine inspiration) the inspiration of the heart, in order to disguise (its real nature) from the vulgar.

  • وحی دل گیرش که منظرگاه اوست ** چون خطا باشد چو دل آگاه اوست
  • Take it to be the inspiration of the heart, for it (the heart) is the place where He is seen: how should there be error when the heart is aware of Him?

  • مومنا ینظر به نور الله شدی ** از خطا و سهو آمن آمدی 1855
  • O true believer, thou hast become seeing by the light of God: thou hast become secure from error and inadvertence.

  • نقصان اجرای جان و دل صوفی از طعام الله
  • The reduction of the allowance of God’s food for the soul and heart of the Súfí .

  • صوفیی از فقر چون در غم شود ** عین فقرش دایه و مطعم شود
  • How should a Súfí be grieved on account of poverty? The very essence of poverty becomes his nurse and his food,

  • زانک جنت از مکاره رسته است ** رحم قسم عاجزی اشکسته است
  • Because Paradise hath grown from things disliked and Mercy is the portion of one who is helpless and broken.

  • آنک سرها بشکند او از علو ** رحم حق و خلق ناید سوی او
  • He that haughtily breaks the heads (of people), the mercy of God and His creatures cometh not towards him.

  • این سخن آخر ندارد وان جوان ** از کمی اجرای نان شد ناتوان
  • This topic hath no end, and that youth (the slave) has been deprived of strength by the reduction of his bread-allowance.

  • شاد آن صوفی که رزقش کم شود ** آن شبه‌ش در گردد و اویم شود 1860
  • Happy is the Súfí whose daily bread is reduced: his bead becomes a pearl, and he becomes the Sea.

  • زان جرای خاص هر که آگاه شد ** او سزای قرب و اجری‌گاه شد
  • Whosoever has become acquainted with that choice (spiritual) allowance, he has become worthy of approach (to the Presence) and of (Him who is) the Source of (every) allowance.

  • زان جرای روح چون نقصان شود ** جانش از نقصان آن لرزان شود
  • When there is a reduction of that spiritual allowance, his spirit trembles on account of its reduction;

  • پس بداند که خطایی رفته است ** که سمن‌زار رضا آشفته است
  • (For) then he knows that a fault has been committed (by him) which has ruffled the jasmine-bed of (Divine) approbation,

  • هم‌چنانک آن شخص از نقصان کشت ** رقعه سوی صاحب خرمن نبشت
  • Just as (happened when) that person (the slave), on account of the deficiency of his crop, wrote a letter to the owner of the harvest.

  • رقعه‌اش بردند پیش میر داد ** خواند او رقعه جوابی وا نداد 1865
  • They brought his letter to the lord of justice: he read the letter and returned no answer.

  • گفت او را نیست الا درد لوت ** پس جواب احمق اولیتر سکوت
  • He said, “He hath no care but for (the loss of) viands: silence, then, is the best answer to a fool.

  • نیستش درد فراق و وصل هیچ ** بند فرعست او نجوید اصل هیچ
  • He hath no care at all for separation (from me) or union (with me): he is confined to the branch (the derivative); he does not seek the root (the fundamental) at all.

  • احمقست و مرده‌ی ما و منی ** کز غم فرعش فراغ اصل نی
  • He is a fool and (spiritually) dead in egoism, for because of his anxious care for the branch he hath no leisure for the root.”

  • آسمانها و زمین یک سیب دان ** کز درخت قدرت حق شد عیان
  • Deem the skies and the earth to be an apple that appeared from the tree of Divine Power.

  • تو چه کرمی در میان سیب در ** وز درخت و باغبانی بی‌خبر 1870
  • Thou art as a worm in the midst of the apple and art ignorant of the tree and the gardener.

  • آن یکی کرمی دگر در سیب هم ** لیک جانش از برون صاحب‌علم
  • The other worm’ too is in the apple, but its spirit is outside, bearing the banner aloft.