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3
1945-1994

  • Notwithstanding such piety and devotions and (nights passed in) performance of the ritual prayer, he was always seeking the elect (the saints) of God. 1945
  • با چنین تقوی و اوراد و قیام ** طالب خاصان حق بودی مدام

  • In travel his chief object was that he might come in touch for a moment with an elect servant (of God).
  • در سفر معظم مرادش آن بدی ** که دمی بر بنده‌ی خاصی زدی

  • Whilst he was going along the road, he would be saying, “O God, make me a companion of the elect.
  • این همی‌گفتی چو می‌رفتی براه ** کن قرین خاصگانم ای اله

  • O Lord, to those (saints) whom my heart knows I am a slave and one who has girt his loins and is ready to do (them) good service;
  • یا رب آنها راکه بشناسد دلم ** بنده و بسته‌میان ومجملم

  • And (as for) those whom I know not, do Thou, O God of the soul, make them kindly disposed to me who am debarred (from knowing them).”
  • و آنک نشناسم تو ای یزدان جان ** بر من محجوبشان کن مهربان

  • The Lord would say to him, “O most noble prince, what passion is this and what unquenchable thirst is this? 1950
  • حضرتش گفتی که ای صدر مهین ** این چه عشقست و چه استسقاست این

  • Thou hast My love: why art thou seeking other (than Mine)? When God is with thee, how dost thou seek man?”
  • مهر من داری چه می‌جویی دگر ** چون خدا با تست چون جویی بشر

  • He would answer, “O Lord, O Knower of the secret, Thou hast opened in my heart the way of supplication.
  • او بگفتی یا رب ای دانای راز ** تو گشودی در دلم راه نیاز

  • If I am seated in the midst of the Sea, yet have I set my desire on the water in the jug.
  • درمیان بحر اگر بنشسته‌ام ** طمع در آب سبو هم بسته‌ام

  • I am like David: I have ninety ewes, and yet desire for my rival's ewe hath arisen in me.
  • همچو داودم نود نعجه مراست ** طمع در نعجه‌ی حریفم هم بخاست

  • Greed for Thy love is glorious and grand; greed for (the love of) any besides Thee is shameful and corrupt.” 1955
  • حرص اندر عشق تو فخرست و جاه ** حرص اندر غیر تو ننگ و تباه

  • The lust and greed of the manly is advancement (in the spiritual Way), while that of the effeminate is disgrace and irreligion.
  • شهوت و حرص نران بیشی بود ** و آن حیزان ننگ و بدکیشی بود

  • The greed of (true) men is by the forward way, (but) greed in the effeminate goes backward.
  • حرص مردان از ره پیشی بود ** در مخنث حرص سوی پس رود

  • The one greed belongs to the perfection of manliness, while the other greed is (a cause of) opprobrium and disgust.
  • آن یکی حرص از کمال مردی است ** و آن دگر حرص افتضاح و سردی است

  • Ah, there is a very occult mystery here (in the fact) that Moses sets out to go towards a Khizr.
  • آه سری هست اینجا بس نهان ** که سوی خضری شود موسی روان

  • By God, do not tarry in anything (any spiritual position) that thou hast gained, (but crave more) like one suffering from dropsy who is never sated with water. 1960
  • همچو مستسقی کز آبش سیر نیست ** بر هر آنچ یافتی بالله مه‌ایست

  • This (Divine) court is the Infinite Plane. Leave the seat of honour behind: the Way is thy seat of honour.
  • بی نهایت حضرتست این بارگاه ** صدر را بگذار صدر تست راه

  • The mystery of Moses seeking Khizr, notwithstanding his perfection as a prophet and as one nigh unto God.
  • سر طلب کردن موسی خضر را علیهماالسلام با کمال نبوت و قربت

  • Learn from him with whom God spake, O noble sir! See what Kalím (Moses) says in his longing!
  • از کلیم حق بیاموز ای کریم ** بین چه می‌گوید ز مشتاقی کلیم

  • “Notwithstanding such a dignity and such a prophetic office (as I possess), I am a seeker of Khizr, (I am) quit of self-regard.”
  • با چنین جاه و چنین پیغامبری ** طالب خضرم ز خودبینی بری

  • (They said), “O Moses, thou hast forsaken thy people; thou hast wandered distraught in search of a blessed man.
  • موسیا تو قوم خود را هشته‌ای ** در پی نیکوپیی سرگشته‌ای

  • Thou art an emperor delivered from fear and hope: how long wilt thou wander? How long wilt thou seek? To what bound? 1965
  • کیقبادی رسته از خوف و رجا ** چند گردی چند جویی تا کجا

  • (He that is) thine is with thee, and thou art conscious of this. O (thou who art exalted as the) sky, how long wilt thou traverse the (low) earth?”
  • آن تو با تست و تو واقف برین ** آسمانا چند پیمایی زمین

  • Moses said, “Do not make this reproach (against me), do not waylay the Sun and the Moon.
  • گفت موسی این ملامت کم کنید ** آفتاب و ماه را کم ره زنید

  • I will fare as far as the meeting-place of the two seas, that (afterwards) I may be accompanied by the Sovereign of the time.
  • می‌روم تا مجمع البحرین من ** تا شوم مصحوب سلطان زمن

  • I will make Khizr a means to (the achievement of) my purpose: (either) that, or I will go onward and journey by night a long while.
  • اجعل الخضر لامری سببا ** ذاک او امضی و اسری حقبا

  • I will fly with wings and pinions for years: what are years? For thousands of years.” 1970
  • سالها پرم بپر و بالها ** سالها چه بود هزاران سالها

  • (He said) “I will fare,” meaning, “Is it not worth that (toilsome journey)? Do not deem the passion for the Beloved to be less than the passion for bread (worldly goods).”
  • می‌روم یعنی نمی‌ارزد بدان ** عشق جانان کم مدان از عشق نان

  • This discourse hath no end, O uncle. (Now) tell the story of Daqúqí.
  • این سخن پایان ندارد ای عمو ** داستان آن دقوقی را بگو

  • Resuming the story of Daqúqí.
  • بازگشتن به قصه‌ی دقوقی

  • That Daqúqí, God have mercy on him, said: “I travelled a long time between His two horizons.
  • آن دقوقی رحمة الله علیه ** گفت سافرت مدی فی خافقیه

  • Years and months I went on my journey for love of the Moon, unconscious of the way, lost in God.”
  • سال و مه رفتم سفر از عشق ماه ** بی‌خبر از راه حیران در اله

  • (Some one asked him), “(Why) dost thou go bare-foot over thorns and stones?” He said, “I am bewildered and beside myself and crazed.” 1975
  • پا برهنه می‌روی بر خار و سنگ ** گفت من حیرانم و بی خویش و دنگ

  • Do not regard these feet (that walk) on the earth, for assuredly the lover (of God) walks on his heart;
  • تو مبین این پایها را بر زمین ** زانک بر دل می‌رود عاشق یقین

  • (And) the heart that is intoxicated with the Sweetheart, what should it know of road and stage or of short (distance) and long?
  • از ره و منزل ز کوتاه و دراز ** دل چه داند کوست مست دل‌نواز

  • That “long” and “short” are attributes of the body: the faring of spirits is another (kind of) faring.
  • آن دراز و کوته اوصاف تنست ** رفتن ارواح دیگر رفتنست

  • You have journeyed from the seed to rationality: ’twas not by (taking) a step or (travelling from stage to) stage or moving from one place to another.
  • تو سفرکردی ز نطفه تا بعقل ** نه بگامی بود نه منزل نه نقل

  • The journey of the spirit is unconditioned in respect of Time and Space: our body learned from the spirit how to journey. 1980
  • سیر جان بی چون بود در دور و دیر ** جسم ما از جان بیاموزید سیر

  • Now it has relinquished the bodily manner of journeying: it moves unconditioned, (though) masked in the form of conditionedness.
  • سیر جسمانه رها کرد او کنون ** می‌رود بی‌چون نهان در شکل چون

  • He (Daqúqí) said, “One day I was going along like him that yearns, that I might behold in man the radiance of the Beloved,
  • گفت روزی می‌شدم مشتاق‌وار ** تا ببینم در بشر انوار یار

  • That I might behold an ocean in a drop of water, a sun enclosed in a mote.
  • تا ببینم قلزمی در قطره‌ای ** آفتابی درج اندر ذره‌ای

  • When I came on foot to a certain shore, the day had turned late, and ’twas eventide.
  • چون رسیدم سوی یک ساحل بگام ** بود بیگه گشته روز و وقت شام

  • The apparition of what seemed like seven candles in the direction of the shore.
  • نمودن مثال هفت شمع سوی ساحل

  • Of a sudden I beheld from afar seven candles and hastened along the shore towards them. 1985
  • هفت شمع از دور دیدم ناگهان ** اندر آن ساحل شتابیدم بدان

  • The light of the flame of each candle thereof ascended beauteously to the loft of the sky.
  • نور شعله‌ی هر یکی شمعی از آن ** بر شده خوش تا عنان آسمان

  • I became amazed, (so that) even amazement (itself) became amazed: the waves of bewilderment passed over the head of my understanding.
  • خیره گشتم خیرگی هم خیره گشت ** موج حیرت عقل را از سر گذشت

  • (I thought), ‘What kind of candles are these (that) He hath lighted, so that the eyes of His creatures are screened from them?’
  • این چگونه شمعها افروختست ** کین دو دیده‌ی خلق ازینها دوختست

  • The people had gone to seek a lamp in the presence of that (sevenfold) candle which was surpassing the moon (in splendour).
  • خلق جویان چراغی گشته بود ** پیش آن شمعی که بر مه می‌فزود

  • Wonderful! There was a bandage over their eyes: they were bound by (the Divine destiny implied in the text) He guideth aright those whom He will. 1990
  • چشم‌بندی بد عجب بر دیده‌ها ** بندشان می‌کرد یهدی من یشا

  • How the seven candles became what seemed like one candle.
  • شدن آن هفت شمع بر مثال یک شمع

  • Then I saw the seven (candles) become one, its light cleaving the bosom (rim) of the sky.
  • باز می‌دیدم که می‌شد هفت یک ** می‌شکافد نور او جیب فلک

  • Then again that one became seven once more: my intoxication and bewilderment waxed mighty.
  • باز آن یک بار دیگر هفت شد ** مستی و حیرانی من زفت شد

  • (There were) such connexions between the candles as may not come (may not be uttered) on my tongue and (in) my speech.
  • اتصالاتی میان شمعها ** که نیاید بر زبان و گفت ما

  • That which one look perceives, ’tis impossible during years to show it forth by the tongue.
  • آنک یک دیدن کند ادارک آن ** سالها نتوان نمودن از زبان