He (Buhlúl) said, “O King, thou hast spoken truly: ’tis even so: this is manifest in thy (spiritual) radiance and (glorious) aspect.
گفت ای شه راست گفتی همچنین ** در فر و سیمای تو پیداست این
Thou art this and a hundred times as much, O veracious one; but expound this (mystery) and explain it very well,
این و صد چندینی ای صادق ولیک ** شرح کن این را بیان کن نیک نیک
In such fashion that (both) the virtuous (wise) and the man given to vanity (folly) may assent when it comes to their ears.
آنچنانک فاضل و مرد فضول ** چون به گوش او رسد آرد قبول
Expound it in thy discourse in such a way that the understanding of the vulgar may profit thereby.”
آنچنانش شرح کن اندر کلام ** که از آن هم بهره یابد عقل عام
The perfect speaker is like one who distributes trays of viands, and on whose table is every sort of food,1895
ناطق کامل چو خوان‌پاشی بود ** خوانش بر هر گونه‌ی آشی بود
So that no guest remains without provisions, (but) each one gets his (proper) nourishment separately:
که نماند هیچ مهمان بی نوا ** هر کسی یابد غذای خود جدا
(Such a speaker is) like the Qur’án which is sevenfold in meaning, and in which there is food for the elect and for the vulgar.
همچو قرآن که بمعنی هفت توست ** خاص را و عام را مطعم دروست
He (the dervish) said, “This at least is evident to the vulgar, that the world is subject to the command of God.
گفت این باری یقین شد پیش عام ** که جهان در امر یزدانست رام
No leaf drops from a tree without the predestination and ordainment of that Ruler of Fortune.
هیچ برگی در نیفتد از درخت ** بی قضا و حکم آن سلطان بخت
No morsel goes from the mouth towards the gullet till God says to that morsel, ‘Enter!’1900
از دهان لقمه نشد سوی گلو ** تا نگوید لقمه را حق که ادخلوا
The inclination and desire which is Man's nose-rein—its movement is subject to the command of that Self-sufficient One.
میل و رغبت کان زمام آدمیست ** جنبش آن رام امر آن غنیست
In (all) the earths and heavens not an atom moves a wing, not a straw turns,
در زمینها و آسمانها ذره‌ای ** پر نجنباند نگردد پره‌ای
Save by His eternal and effectual command. To expound (this) is impossible, and presumption is not good.
جز به فرمان قدیم نافذش ** شرح نتوان کرد و جلدی نیست خوش
Who may number all the leaves of the trees? How may the Infinite become amenable to speech?
کی شمرد برگ درختان را تمام ** بی‌نهایت کی شود در نطق رام
Hear this much, (however): since all action (in the universe) only comes to pass by the command of the Maker,1905
این قدر بشنو که چون کلی کار ** می‌نگردد جز بامر کردگار
When the predestination of God becomes the pleasure of His servant, he (the servant) becomes a willing slave to His decree,
چون قضای حق رضای بنده شد ** حکم او را بنده‌ی خواهنده شد
Without tasking himself, and not on account of the (future) reward and recompense; nay, his nature has become so goodly.
بی تکلف نه پی مزد و ثواب ** بلک طبع او چنین شد مستطاب
He does not desire his life for himself nor to the end that he may enjoy the life that is found sweet (by others).
زندگی خود نخواهد بهر خوذ ** نه پی ذوقی حیات مستلذ
Wheresoever the Eternal Command takes its course, living and dying are one to him.
هرکجا امر قدم را مسلکیست ** زندگی و مردگی پیشش یکیست
He lives for God's sake, not for riches; he dies for God's sake, not from fear of pain.1910
بهر یزدان می‌زید نه بهر گنج ** بهر یزدان می‌مرد نه از خوف رنج
His faith is (held) for the sake of (doing) His will, not for the sake of Paradise and its trees and streams.
هست ایمانش برای خواست او ** نه برای جنت و اشجار و جو
His abandonment of infidelity is also for God's sake, not for fear lest he go into the Fire.
ترک کفرش هم برای حق بود ** نه ز بیم آنک در آتش رود
That disposition of his is like this originally: it is not (acquired by) discipline or by his effort and endeavour.
این چنین آمد ز اصل آن خوی او ** نه ریاضت نه بجست و جوی او
He laughs at the moment when he sees (the Divine) pleasure: to him Destiny is even as sugared sweetmeat.”
آنگهان خندد که او بیند رضا ** همچو حلوای شکر او را قضا
The servant (of God) whose disposition and character is (like) this—does not the world move according to his command and behest?1915
بنده‌ای کش خوی و خلقت این بود ** نه جهان بر امر و فرمانش رود
Then why should he make entreaty and cry in prayer, “O God, avert this destiny”?
پس چرا لابه کند او یا دعا ** که بگردان ای خداوند این قضا
For God's sake his (own) death and the death of his children is to him like sweetmeat in the gullet.
مرگ او و مرگ فرزندان او ** بهر حق پیشش چو حلوا در گلو
To that loyal one the death-agony of his children is like honey-cakes to a destitute old man.
نزع فرزندان بر آن باوفا ** چون قطایف پیش شیخ بی‌نوا
Why, then, should he invoke (God), unless perchance he see the pleasure of the (Divine) Judge in (such) invocation?
پس چراگوید دعا الا مگر ** در دعا بیند رضای دادگر
That righteous servant does not make that intercession and invocation from his own mercifulness.1920
آن شفاعت و آن دعا نه از رحم خود ** می‌کند آن بنده‌ی صاحب رشد
He has burned up (consumed away) his own mercifulness at the moment when he has lighted the lamp of love of God.
رحم خود را او همان دم سوختست ** که چراغ عشق حق افروختست
Love is the Hell-fire of his attributes, and it has burnt up the attributes of self, hair by hair.
دوزخ اوصاف او عشقست و او ** سوخت مر اوصاف خود را مو بمو
When did any night-traveller understand this distinction except Daqúqí? (He understood it), so that he sped into this (spiritual) empire.
هر طروقی این فروقی کی شناخت ** جز دقوقی تا درین دولت بتاخت
The story of Daqúqí and his miraculous gifts.
قصه‌ی دقوقی رحمة الله علیه و کراماتش
That Daqúqí had a fair front; he was a (spiritual) lord who loved (God) and possessed miraculous gifts.
آن دقوقی داشت خوش دیباجه‌ای ** عاشق و صاحب کرامت خواجه‌ای
He walked on earth as the moon in heaven: by him the spirits of the night-travellers became illumined.1925
در زمین می‌شد چو مه بر آسمان ** شب‌روان راگشته زو روشن روان
He would not make his abode in any one place, he would not spend two days in a village.
در مقامی مسکنی کم ساختی ** کم دو روز اندر دهی انداختی
He said, “If I stay two days in one house, love of that dwelling-place is kindled in me.
گفت در یک خانه گر باشم دو روز ** عشق آن مسکن کند در من فروز
I am afraid of being beguiled by the dwelling-place: migrate, O my soul, and travel to independence.
غرة المسکن احاذره انا ** انقلی یا نفس سیری للغنا
I will not accustom my heart's nature to locality, (and I do this) in order that it may be pure in the (hour of) trial.”
لا اعود خلق قلبی بالمکان ** کی یکون خالصا فی الامتحان
During the day he was (engaged) in travel, during the night in ritual prayer: his eye (was) open on the King, and he (himself was) like the falcon.1930
روز اندر سیر بد شب در نماز ** چشم اندر شاه باز او همچو باز
(He was) severed from the creatures (of God), (but) not on account of ill nature; isolated from man and woman, (but) not because of dualism.
منقطع از خلق نه از بد خوی ** منفرد از مرد و زن نه از دوی
A compassionate man to the creatures and beneficial (to them) as water; a goodly intercessor, and his prayers were answered.
مشفقی خلق و نافع همچو آب ** خوش شفعیی و دعااش مستجاب
(He was) kind to the good and the bad, and a sure refuge (for them); (he was) better than a mother, dearer than a father.
نیک و بد را مهربان و مستقر ** بهتر از مادر شهی‌تر از پدر
The Prophet said, “O sirs, to you I am compassionate and kind as a father,
گفت پیغامبر شما را ای مهان ** چون پدر هستم شفیق و مهربان
Because ye all are parts of me.” Why (then) will ye tear the part away from the whole?1935
زان سبب که جمله اجزای منید ** جزو را از کل چرا بر می‌کنید
(When) the part is severed from the whole, it becomes useless; (when) the limb is severed from the body, it becomes carrion.
جزو از کل قطع شد بی کار شد ** عضو از تن قطع شد مردار شد
Till it is joined once more to the whole, it is dead: it has no consciousness of life;
تا نپیوندد بکل بار دگر ** مرده باشد نبودش از جان خبر
And if it move, yet it has no support: the newly severed limb also moves.
ور بجنبد نیست آن را خود سند ** عضو نو ببریده هم جنبش کند
If the part be severed and fall asunder from this (spiritual) whole, this is not the (kind of) whole that is liable to defect.
جزو ازین کل گر برد یکسو رود ** این نه آن کلست کو ناقص شود
Separation from it and conjunction with it are not (really) predicable; the defective thing has been mentioned (only) for the sake of comparison.1940
قطع و وصل او نیاید در مقال ** چیز ناقص گفته شد بهر مثال