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2
1782-1831

  • Now writing (a description of) his state on some dust, like a geomancer who takes an omen by drawing lines (on earth or sand).
  • گاه بر خاکی نبشته حال خود ** همچو رمالی که رملی بر زند

  • At last he (Moses) overtook and beheld him; the giver of glad news said, “Permission has come (from God).
  • عاقبت دریافت او را و بدید ** گفت مژده ده که دستوری رسید

  • Do not seek any rules or method (of worship); say whatsoever your distressful heart desires.
  • هیچ آدابی و ترتیبی مجو ** هر چه می‏خواهد دل تنگت بگو

  • Your blasphemy is (the true) religion, and your religion is the light of the spirit: you are saved, and through you a (whole) world is in salvation. 1785
  • کفر تو دین است و دینت نور جان ** ایمنی و ز تو جهانی در امان‏

  • O you who are made secure by God doeth whatso He willeth, go, loose your tongue without regard (for what you say).”
  • ای معاف یفعل الله ما یشاء ** بی‏محابا رو زبان را بر گشا

  • He said, “O Moses, I have passed beyond that: I am now bathed in (my) heart's blood.
  • گفت ای موسی از آن بگذشته‏ام ** من کنون در خون دل آغشته‏ام‏

  • I have passed beyond the Lote-tree of the farthest bourn, I have gone a hundred thousand years' journey on the other side.
  • من ز سدره‏ی منتهی بگذشته‏ام ** صد هزاران ساله ز آن سو رفته‏ام‏

  • Thou didst ply the lash, and my horse shied, made a bound, and passed beyond the sky.
  • تازیانه بر زدی اسبم بگشت ** گنبدی کرد و ز گردون بر گذشت‏

  • May the Divine Nature be intimate with my human nature— blessings be on thy hand and on thine arm! 1790
  • محرم ناسوت ما لاهوت باد ** آفرین بر دست و بر بازوت باد

  • Now my state is beyond telling: this which I am telling is not my (real) state.”
  • حال من اکنون برون از گفتن است ** این چه می‏گویم نه احوال من است‏

  • You behold the image which is in a mirror: it is your (own) image, it is not the image of the mirror.
  • نقش می‏بینی که در آیینه‏ای است ** نقش تست آن نقش آن آیینه نیست‏

  • The breath which the flute-player puts into the flute—does it belong to the flute? No, it belongs to the man (the flute-player).
  • دم که مرد نایی اندر نای کرد ** در خور نای است نه در خورد مرد

  • Take good heed! Whether you speak praise (of God) or thanksgiving, know that it is even as the unseemly (words) of that shepherd.
  • هان و هان گر حمد گویی گر سپاس ** همچو نافرجام آن چوپان شناس‏

  • Though your praise is better in comparison with that, yet in relation to God it too is maimed (feeble). 1795
  • حمد تو نسبت بدان گر بهتر است ** لیک آن نسبت به حق هم ابتر است‏

  • How often will you say, when the lid has been raised, “This was not what they were thinking (it was)!”
  • چند گویی چون غطا برداشتند ** کاین نبوده ست آن که می‏پنداشتند

  • This acceptance (by God) of your praise is from (His) mercy: it is an indulgence (which He grants), like (the indulgence granted in the case of) the prayers of a woman suffering from menorrhagia.
  • این قبول ذکر تو از رحمت است ** چون نماز مستحاضه رخصت است‏

  • Her prayers are stained with blood; your praise is stained with assimilation and qualification.
  • با نماز او بیالوده ست خون ** ذکر تو آلوده‏ی تشبیه و چون‏

  • Blood is foul, and (yet) it goes (is washed away) by a (little) water; but the inward part (the inner man) hath impurities
  • خون پلید است و به آبی می‏رود ** لیک باطن را نجاستها بود

  • Which fail not (are not removed) from the interior (the heart) of the man of works except by the water of the grace of the Maker. 1800
  • کان به غیر آب لطف کردگار ** کم نگردد از درون مرد کار

  • Would that in your bowing low in prayer you would turn your face (to attentive consideration) and apprehend the meaning of “Glory to my Lord!”
  • در سجودت کاش رو گردانی‏ای ** معنی سبحان ربی دانی‏ای‏

  • Saying, “Oh, my prostration (in prayer), like my existence, is unworthy (of Thee): do Thou give good in return for evil!”
  • کای سجودم چون وجودم ناسزا ** مر بدی را تو نکویی ده جزا

  • This earth has the mark of God's clemency, in that it got filth and gave flowers as the produce;
  • این زمین از حلم حق دارد اثر ** تا نجاست برد و گلها داد بر

  • In that it covers our pollutions, (and that) buds grow up from it in exchange.
  • تا بپوشد او پلیدیهای ما ** در عوض بر روید از وی غنچه‏ها

  • Therefore, when the infidel saw that in giving and lavishing he was meaner and unwealthier than the earth, 1805
  • پس چو کافر دید کاو در داد و جود ** کمتر و بی‏مایه تر از خاک بود

  • (That) flowers and fruit did not grow from his being, (and that) he sought (and achieved) nothing but the corruption of all purities,
  • از وجود او گل و میوه نرست ** جز فساد جمله پاکیها نجست‏

  • He said, “I have gone backwards in (my) course. Alas! would that I had (still) been earth!
  • گفت واپس رفته‏ام من در ذهاب ** حسرتا یا لیتنی کنت تراب‏

  • Would that I had not chosen to travel away from earthiness, (and that) like a clod of earth I had gathered some grain!
  • کاش از خاکی سفر نگزیدمی ** همچو خاکی دانه‏ای می‏چیدمی‏

  • When I travelled, the Way tried me: what was the present I brought (home) from this travelling?”
  • چون سفر کردم مرا راه آزمود ** زین سفر کردن ره آوردم چه بود

  • ’Tis from all that propensity of his towards earth that he sees before him no profit in the journey. 1810
  • ز آن همه میلش سوی خاک است کاو ** در سفر سودی نبیند پیش رو

  • His turning his face back is that greed and cupidity (of his); his turning his face to the Way is sincerity and supplication.
  • روی واپس کردنش آن حرص و آز ** روی در ره کردنش صدق و نیاز

  • Every herb that has a propensity for (moving) upwards is in (the state of) increase and life and growth;
  • هر گیا را کش بود میل علا ** در مزید است و حیات و در نما

  • When it has turned its head towards the earth, (it is) in (the state of) decrease and dryness and failure and disappointment.
  • چون که گردانید سر سوی زمین ** در کمی و خشکی و نقص و غبین‏

  • When the propensity of your spirit is upwards, (you are) in (the state of) increase, and that (lofty) place is the place to which you will return;
  • میل روحت چون سوی بالا بود ** در تزاید مرجعت آن جا بود

  • But if you are upside down, (with) your head towards the earth, (then) you are one that sinks: God loves not them that sink. 1815
  • ور نگون ساری سرت سوی زمین ** آفلی حق لا یحب الآفلین‏

  • How Moses, on whom be peace, asked the high God (to explain) the secret of the predominance of the unjust.
  • پرسیدن موسی علیه السلام از حق تعالی سر غلبه‏ی ظالمان‏

  • Moses said, “O Bounteous Disposer, O Thou whom to commemorate for one moment is (worth) a long life,
  • گفت موسی ای کریم کارساز ** ای که یک دم ذکر تو عمر دراز

  • I have seen the crooked, misshapen image in (the mould of) water and clay, and like the angels, my heart has raised an objection,
  • نقش کژمژ دیدم اندر آب و گل ** چون ملایک اعتراضی کرد دل‏

  • As to what is the purpose of making an image and casting therein the seed of corruption.
  • که چه مقصود است نقشی ساختن ** و اندر او تخم فساد انداختن‏

  • To kindle the fire of iniquity and corruption; to burn the mosque and those who bend low in prayer;
  • آتش ظلم و فساد افروختن ** مسجد و سجده کنان را سوختن‏

  • To set boiling the source of bloody tears for the sake of (receiving) humble entreaties (from the suffering and oppressed)— 1820
  • مایه‏ی خونابه و زردآبه را ** جوش دادن از برای لابه را

  • I know for certain that it is the essence of wisdom (on Thy part), but my aim is (to know this by) actual seeing and vision.
  • من یقین دانم که عین حکمت است ** لیک مقصودم عیان و رویت است‏

  • That certainty (of mine) says to me, ‘keep silence’; the craving for vision says to me, ‘Make a stir (and outcry).’
  • آن یقین می‏گویدم خاموش کن ** حرص رویت گویدم نه جوش کن‏

  • Thou hast shown Thy secret to the angels, (namely) that such honey as this is worth the sting.
  • مر ملایک را نمودی سر خویش ** کاین چنین نوشی همی‏ارزد به نیش‏

  • Thou hast displayed the Light of Adam manifestly to the angels, (so that all) the difficulties were explained.
  • عرضه کردی نور آدم را عیان ** بر ملایک گشت مشکلها بیان‏

  • Thy Resurrection declares what is the secret of death: the fruits declare what is the secret of the leaves.” 1825
  • حشر تو گوید که سر مرگ چیست ** میوه‏ها گویند سر برگ چیست‏

  • The secret of blood and seed is the excellence of Man; after all, inferiority is antecedent to every superiority.
  • سر خون و نطفه حسن آدمی است ** سابق هر بیشیی آخر کمی است‏

  • The ignorant (child) first washes the tablet, then he writes the letters upon it.
  • لوح را اول بشوید بی‏وقوف ** آن گهی بروی نویسد او حروف‏

  • (So) He (God) turns the heart into blood and abject tears, then He writes the (spiritual) mysteries upon it.
  • خون کند دل را و اشک مستهان ** بر نویسد بر وی اسرار آن گهان‏

  • At the time of washing the tablet (of the heart) one must recognise that it will be made into a book (of mysteries).
  • وقت شستن لوح را باید شناخت ** که مر آن را دفتری خواهند ساخت‏

  • When they lay the foundation of a house (to rebuild it), they dig up the first foundation. 1830
  • چون اساس خانه‏ای می‏افگنند ** اولین بنیاد را بر می‏کنند

  • (Also), people first fetch up clay from the depths of the earth in order that at last you may draw up flowing water.
  • گل بر آرند اول از قعر زمین ** تا به آخر بر کشی ماء معین‏