گرد میگشتی که اندر شهر کیست ** کاو بر ارکان بصیرت متکیاست2220
He would roam about, asking, “Who is there in the city that is relying on (spiritual) insight?”
گفت حق اندر سفر هر جا روی ** باید اول طالب مردی شوی
God has said, “Whithersoever thou goest in thy travels, thou must first seek after a (holy) man.”
قصد گنجی کن که این سود و زیان ** در تبع آید تو آن را فرع دان
Go in quest of a treasure, for (worldly) profit and loss come second: regard them as the branch (not as the root).
هر که کارد قصد گندم باشدش ** کاه خود اندر تبع میآیدش
Whoever sows is in quest of wheat; the chaff comes to him indeed, (but only) secondarily.
که بکاری بر نیاید گندمی ** مردمی جو مردمی جو مردمی
If you sow chaff, no wheat will come up: seek a man, seek a man, a man!
قصد کعبه کن چو وقت حج بود ** چون که رفتی مکه هم دیده شود2225
When it is the season of pilgrimage, go in quest of the Ka‘ba; when you have gone (with that purpose), Mecca also will be seen.
قصد در معراج دید دوست بود ** در تبع عرش و ملایک هم نمود
In the Mi‘ráj (Ascension of the Prophet) the quest was (for) vision of the Beloved; ’twas but secondarily that the empyrean and the angels were also shown.
حکایت
Story.
خانهی نو ساخت روزی نو مرید ** پیر آمد خانهی او را بدید
A novice one day built a new house; the Pír came (and) saw his house.
گفت شیخ آن نو مرید خویش را ** امتحان کرد آن نکو اندیش را
The Shaykh said to his new disciple—he put to the test him that had good thoughts—
روزن از بهر چه کردی ای رفیق ** گفت تا نور اندر آید زین طریق
“Wherefore hast thou made a window, O comrade?” Said he, “In order that light may come in by this way.”
گفت آن فرع است این باید نیاز ** تا از این ره بشنوی بانگ نماز2230
He (the Shaykh) said, “That is (only) the branch (secondary object); (thy) want (desire) must be this, (namely) that through this channel thou mayst hear the call to prayer.”
بایزید اندر سفر جستی بسی ** تا بیابد خضر وقت خود کسی
Báyazíd, on his journey (to the Ka‘ba), sought much to find some one that was the Khizr of his time.
دید پیری با قدی همچون هلال ** دید در وی فر و گفتار رجال
He espied an old man with a stature (bent) like the new moon; he saw in him the majesty and (lofty) speech of (holy) men;
دیده نابینا و دل چون آفتاب ** همچو پیلی دیده هندستان به خواب
His eyes sightless, and his heart (illumined) as the sun: like an elephant dreaming of Hindustán.
چشم بسته خفته بیند صد طرب ** چون گشاید آن نبیند ای عجب
With closed eyes, asleep, he beholds a hundred delights; when he opens (his eyes), he sees not those (delights)—oh, (’tis) wonderful!
Many a wonder is made manifest in sleep: in sleep the heart becomes a window.
آن که بیدار است و بیند خواب خوش ** عارف است او خاک او در دیده کش
One that is awake and dreams fair dreams, he is the knower (of God): smear your eyes with his dust.
پیش او بنشست و میپرسید حال ** یافتش درویش و هم صاحب عیال
He (Báyazíd) sat down before him and asked about his condition; he found him to be a dervish and also a family man.
گفت عزم تو کجا ای بایزید ** رخت غربت را کجا خواهی کشید
He (the old man) said, “Whither art thou bound, O Báyazíd? To what place wouldst thou take the baggage of travel in a strange land?”
گفت قصد کعبه دارم از پگه ** گفت هین با خود چه داری زاد ره
Báyazíd answered, “I start for the Ka‘ba at daybreak.” “Eh,” cried the other, “what hast thou as provisions for the road?”
گفت دارم از درم نقره دویست ** نک ببسته سخت در گوشهی ردی است2240
“I have two hundred silver dirhems,” said he; “look, (they are) tied fast in the corner of my cloak.”
گفت طوفی کن به گردم هفت بار ** وین نکوتر از طواف حج شمار
He said, “Make a circuit round me seven times, and reckon this (to be) better than the circumambulation (of the Ka‘ba) in the pilgrimage;
و آن درمها پیش من نهای جواد ** دان که حج کردی و حاصل شد مراد
And lay those dirhems before me, O generous one. Know that thou hast made the greater pilgrimage and that thy desire has been achieved;
عمره کردی عمر باقی یافتی ** صاف گشتی بر صفا بشتافتی
(That) thou hast (also) performed the lesser pilgrimage and gained the life everlasting; (that) thou hast become pure (sáf) and sped up (the Hill of) Purity (Safá).
حق آن حقی که جانت دیده است ** که مرا بر بیت خود بگزیده است
By the truth of the Truth (God) whom thy soul hath seen, (I swear) that He hath chosen me above His House.
کعبه هر چندی که خانهی بر اوست ** خلقت من نیز خانهی سر اوست2245
Albeit the Ka‘ba is the House of His religious service, my form too, in which I was created, is the House of His inmost consciousness.
تا بکرد آن کعبه را در وی نرفت ** و اندر این خانه بجز آن حی نرفت
Never since God made the Ka‘ba hath He gone into it, and none but the Living (God) hath ever gone into this House (of mine).
چون مرا دیدی خدا را دیدهای ** گرد کعبهی صدق بر گردیدهای
When thou hast seen me, thou hast seen God: thou hast circled round the Ka‘ba of Sincerity.
خدمت من طاعت و حمد خداست ** تا نپنداری که حق از من جداست
To serve me is to obey and glorify God: beware thou think not that God is separate from me.
چشم نیکو باز کن در من نگر ** تا ببینی نور حق اندر بشر
Open thine eyes well and look on me, that thou mayst behold the Light of God in man.”
بایزید آن نکتهها را هوش داشت ** همچو زرین حلقهاش در گوش داشت2250
Báyazíd gave heed to those mystic sayings, and put them in his ear as a golden ring.
آمد از وی بایزید اندر مزید ** منتهی در منتها آخر رسید
Through him (the old man), Báyazíd came into an increase (of spiritual endowment): the adept at last attained unto the end.
دانستن پیغامبر صلی الله علیه و آله که سبب رنجوری آن شخص گستاخی بوده است در دعا
How the Prophet-God bless and save him! –– perceived that the cause of that person’s sickness was irreverence in prayer.
چون پیمبر دید آن بیمار را ** خوش نوازش کرد یار غار را
When the Prophet saw the sick man, he dealt sweetly and tenderly with that familiar friend.
زنده شد او چون پیمبر را بدید ** گوییا آن دم مر او را آفرید
He became alive when he saw the Prophet: you might say, that moment created him.
گفت بیماری مرا این بخت داد ** کامد این سلطان بر من بامداد
He said, “Sickness has given me this good fortune, that this Sultan has come to my side at morn,
تا مرا صحت رسید و عاقبت ** از قدوم این شه بیحاشیت2255
So that health and well-being have accrued to me from the arrival of this King who is without retinue.
ای خجسته رنج و بیماری و تب ** ای مبارک درد و بیداری شب
O happy pain and sickness and fever! O blessed anguish and wakefulness in the night!
نک مرا در پیری از لطف و کرم ** حق چنین رنجوریی داد و سقم
Lo, in (my) old age God of His grace and bounty hath bestowed on me such a sickness and malady!
درد پشتم داد هم تا من ز خواب ** بر جهم هر نیم شب لا بد شتاب
He too hath given me pain in the back, so that every midnight I cannot help springing up quickly from sleep.
تا نخسبم جمله شب چون گاومیش ** دردها بخشید حق از لطف خویش
In order that I may not slumber all night like a buffalo, God of His grace hath given me pains.
زین شکست آن رحم شاهان جوش کرد ** دوزخ از تهدید من خاموش کرد2260
Through this infirmity the mercy of Kings has been aroused, and Hell’s threatening of me has been silenced.”
رنج گنج آمد که رحمتها در اوست ** مغز تازه شد چو بخراشید پوست
Pain is a treasure, for there are mercies in it: the kernel becomes fresh when you scrape off the rind.
ای برادر موضع تاریک و سرد ** صبر کردن بر غم و سستی و درد
O brother, (to dwell in) a dark and cold place, to endure patiently sorrow and weakness and pain,
چشمهی حیوان و جام مستی است ** کان بلندیها همه در پستی است
Is the Fountain of Life and the cup of (spiritual) intoxication, for those heights are all in lowliness.
آن بهاران مضمر است اندر خزان ** در بهار است آن خزان مگریز از آن
That Spring is implied in autumn, and that autumn is (fulfilled) in the Spring: do not flee from it.
همره غم باش و با وحشت بساز ** میطلب در مرگ خود عمر دراز2265
Be a fellow-traveller with grief, agree with desolation, seek long (lasting) life in thy death (to self).
آن چه گوید نفس تو کاینجا بد است ** مشنوش چون کار او ضد آمده ست
Do not listen to what thy fleshly soul says, that this place (of self-mortification) is bad, inasmuch as her doings are contrary (to thy spiritual advancement).
تو خلافش کن که از پیغمبران ** این چنین آمد وصیت در جهان
Do thou oppose her, for such (is the) injunction (that) has come from the prophets in the world.
مشورت در کارها واجب شود ** تا پشیمانی در آخر کم بود
It becomes necessary to take counsel concerning things to be done, so that there may not be repentance in the end.
گفت امت مشورت با کی کنیم ** انبیا گفتند با عقل امیم
The community said, “With whom shall we take counsel?” The prophets answered, “With intellect, (which is) the Imám (leader).”