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 بود1850
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 آمدی1855
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 شود1860
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 نداد1865
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 بی‌خبر1870
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.
جنبش او وا شکافد سیب را ** بر نتابد سیب آن آسیب را
Its (the worm’s) movement splits the apple asunder: the apple cannot endure that shock.
بر دریده جنبش او پرده‌ها ** صورتش کرمست و معنی اژدها
Its movement has rent (all) veils: its form is (that of) a worm, but its reality is a dragon.
آتش که اول ز آهن می‌جهد ** او قدم بس سست بیرون می‌نهد
The fire that first darts from (the impact of) the steel puts forth its foot very feebly.
دایه‌اش پنبه‌ست اول لیک اخیر ** می‌رساند شعله‌ها او تا اثیر1875
Cotton is its nurse at first, but in the end it carries its flames up to the aether.
مرد اول بسته‌ی خواب و خورست ** آخر الامر از ملایک برترست
At first, man is in bondage to sleep and food; ultimately he is higher than the angels.
در پناه پنبه و کبریتها ** شعله و نورش برآیدت بر سها
Under the protection of cotton and sulphur matches his flame and light rises above Suhá.
عالم تاریک روشن می‌کند ** کنده‌ی آهن به سوزن می‌کند
He illuminates the dark world: he tears the iron fetter (in pieces) with a needle.
گرچه آتش نیز هم جسمانی است ** نه ز روحست و نه از روحانی است
Though the fire too is connected with the body, is ‘it not derived from the spirit and the spiritual?
جسم را نبود از آن عز بهره‌ای ** جسم پیش بحر جان چون قطره‌ای1880
The body hath no share in that glory: the body is as a drop of water in comparison with the sea of the spirit.
جسم از جان روزافزون می‌شود ** چون رود جان جسم بین چون می‌شود
The days of the body are increased by the spirit: mark what becomes of the body when the spirit goes (from it).
حد جسمت یک دو گز خود بیش نیست ** جان تو تا آسمان جولان‌کنیست
The range of thy body is an ell or two, no more: thy spirit is a maker of swift flights to heaven.
تا به بغداد و سمرقند ای همام ** روح را اندر تصور نیم گام
In the spirit’s imagination, O prince, ‘tis (but) half a step to Baghdad and Samarcand.
دو درم سنگست پیه چشمتان ** نور روحش تا عنان آسمان
The fat (white) of thine eye is two dirhems in weight: the light of its spirit (reaches) to the lofty region of the sky.
نور بی این چشم می‌بیند به خواب ** چشم بی‌این نور چه بود جز خراب1885
The light sees in dream without this eye: without this light what would the eye be but ruined?
جان ز ریش و سبلت تن فارغست ** لیک تن بی‌جان بود مردار و پست
The spirit is unconcerned with the beard and moustache of the body, but without the spirit the body is a carcase and vile.
بارنامه‌ی روح حیوانیست این ** پیشتر رو روح انسانی ببین
Such is the magnificence of the animal spirit: advance farther, behold the human spirit.
بگذر از انسان هم و از قال و قیل ** تا لب دریای جان جبرئیل
Pass beyond Man and (logical) disputation unto the shore of the sea of the spirit of Gabriel.
بعد از آنت جان احمد لب گزد ** جبرئیل از بیم تو واپس خزد
After that, the, spirit of Ahmad (Mohammed) will bite thy lip (kiss thee lovingly), and Gabriel will creep back in fear of thee,
گوید ار آیم به قدر یک کمان ** من به سوی تو بسوزم در زمان1890
And will say, “If I come one bow’s length towards thee, I shall be instantly consumed.”
آشفتن آن غلام از نارسیدن جواب رقعه از قبل پادشاه
How the slave was indignant because no reply to his letter arrived from the king.
این بیابان خود ندارد پا و سر ** بی‌جواب نامه خستست آن پسر
Truly this desert hath no head or foot (top or bottom). That youth, (being) without a reply to his letter, is aggrieved
کای عجب چونم نداد آن شه جواب ** با خیانت کرد رقعه‌بر ز تاب
And says, “Oh, ‘tis a wonder. How did the king give me no reply? Or (perchance) the carrier of the letter behaved treacherously because of the torment (of envy),
رقعه پنهان کرد و ننمود آن به شاه ** کو منافق بود و آبی زیر کاه
And concealed the letter and did not show it to the king; for he was a hypocrite and (like) a piece of water beneath straw.
رقعه‌ی دیگر نویسم ز آزمون ** دیگری جویم رسول ذو فنون
I will write another letter by way of test and seek another accomplished messenger.”
بر امیر و مطبخی و نامه‌بر ** عیب بنهاده ز جهل آن بی‌خبر1895
That heedless man ignorantly puts the blame on the Amir and the steward and the letter-carrier.
هیچ گرد خود نمی‌گردد که من ** کژروی کردم چو اندر دین شمن
Never does he go round about (inspect) himself and say, “I have acted perversely, like the idolater in (turning away from’ the true) religion.”
کژ وزیدن باد بر سلیمان علیه‌السلام به سبب زلت او
How the wind blew perversely against Solomon, on whom be peace, because of his lapse.