Since this earth of mortality is not without produce, how should God's earth be (without it)? That (earth of God) is a spacious place.
چونک این ارض فنا بی‌ریع نیست ** چون بود ارض الله آن مستوسعیست
Verily, the produce of this earth (of God) is infinite: even the least (produce) for a single seed is seven-hundredfold.
این زمین را ریع او خود بی‌حدست ** دانه‌ای را کمترین خود هفصدست
You said, “Glory to God!” Where are the signs (in you) of those who glorify? Neither in your exterior nor within is there a trace.
حمد گفتی کو نشان حامدون ** نه برونت هست اثر نه اندرون
(Only) the gnostic's glorification of God is right (perfect), for his feet and hands have borne witness to his glorification.
حمد عارف مر خدا را راستست ** که گواه حمد او شد پا و دست
It hath lifted him up from the dark pit of the body and redeemed him from the bottom of the dungeon of this world.1765
از چه تاریک جسمش بر کشید ** وز تک زندان دنیااش خرید
On his shoulder is the sign of glorification—the silken robe of piety and the light which associates itself (with him).
اطلس تقوی و نور متلف ** آیت حمدست او را بر کتف
He is delivered from the transitory world, he is dwelling in the Rose-garden, and (therein is) a running fountain.
وا رهیده از جهان عاریه ** ساکن گلزار و عین جاریه
His sitting-place and home and abode is on the throne of the high-aspiring inmost consciousness, and his station
بر سریر سر عالی‌همتش ** مجلس و جا و مقام و رتبتش
Is the Seat of sincerity in which all the siddíqs are flourishing and joyous and fresh of countenance.
مقعد صدقی که صدیقان درو ** جمله سر سبزند و شاد و تازه‌رو
Their praise (of God), like the garden's praise on account of spring, hath a hundred signs and a hundred pomps.1770
حمدشان چون حمد گلشن از بهار ** صد نشانی دارد و صد گیر و دار
Fountains and palms and herbs and rose-beds and plots of bright-coloured flowers bear witness to its springtide.
بر بهارش چشمه و نخل و گیاه ** وآن گلستان و نگارستان گواه
Everywhere thousands of witnesses to the Beloved are (engaged) in bearing testimony, as the pearl (bears testimony) to the oyster-shell.
شاهد شاهد هزاران هر طرف ** در گواهی هم‌چو گوهر بر صدف
(But) from your breath (words) comes the smell of a bad conscience, and your (inward) pain is reflected from your head and face, O braggart!
بوی سر بد بیاید از دمت ** وز سر و رو تابد ای لافی غمت
In the battle-field (of this world) there are sagacious ones who know (distinguish) the smell: do not in (your) presumption idly utter (imitate) the ecstatic cries (of the true enthusiasts).
بوشناسانند حاذق در مصاف ** تو به جلدی های هو کم کن گزاف
Do not brag of musk, for that smell of onions is revealing the secret (true nature) of your breath (words and professions).1775
تو ملاف از مشک کان بوی پیاز ** از دم تو می‌کند مکشوف راز
You are saying, “I have eaten rose-sugar,” while the smell of garlic is striking (your hearers) and saying (in effect), “Don't talk nonsense.”
گل‌شکر خوردم همی‌گویی و بوی ** می‌زند از سیر که یافه مگوی
The heart is like unto a great house: the house of the heart hath neighbours concealed (from view):
Through the window-slit and (crevices in) the walls they observe the hidden thoughts—
از شکاف روزن و دیوارها ** مطلع گردند بر اسرار ما
Through a slit whereof the owner of the house hath no conception and in which he hath no share.
از شکافی که ندارد هیچ وهم ** صاحب خانه و ندارد هیچ سهم
Recite from the Qur’án (the verse which declares) that the Devil and his tribe secretly get scent of (become acquainted with) the (inward) state of humankind,1780
از نبی بر خوان که دیو و قوم او ** می‌برند از حال انسی خفیه بو
By a way of which humankind are ignorant, because it is not of this sensible (world) or one of these semblances (phenomenal objects).
از رهی که انس از آن آگاه نیست ** زانک زین محسوس و زین اشباه نیست
Do not devise any fraud amongst the assayers: do not address any idle boast to the touchstone, O base spurious coin.
در میان ناقدان زرقی متن ** با محک ای قلب دون لافی مزن
The (spiritual) touchstone hath a way to (know) the genuine and the spurious coin, for God made him the commander of (both) body and heart.
مر محک را ره بود در نقد و قلب ** که خدایش کرد امیر جسم و قلب
Since the devils, notwithstanding their grossnesses, are acquainted with our inmost soul and thought and belief,
چون شیاطین با غلیظیهای خویش ** واقف‌اند از سر ما و فکر و کیش
(And) have a passage (means of penetrating) stealthily within, (so that) we are overthrown by their thievish practices,1785
مسلکی دارند دزدیده درون ** ما ز دزدیهای ایشان سرنگون
(And since) they continually inflict a (great) derangement and damage (upon us), for they are masters of the (interior) tunnel and window-slit—
دم به دم خبط و زیانی می‌کنند ** صاحب نقب و شکاف روزنند
Why, then, should the illuminated spirits in the world be unaware of our hidden state?
پس چرا جان‌های روشن در جهان ** بی‌خبر باشند از حال نهان
Have the spirits that pitched their tent on Heaven become inferior to the devils in respect of permeation (the power of insinuating themselves into our hearts)?
در سرایت کمتر از دیوان شدند ** روحها که خیمه بر گردون زدند
The devil goes like a thief towards Heaven, and he is pierced with a burning meteor:
دیو دزدانه سوی گردون رود ** از شهاب محرق او مطعون شود
He falls down headlong from the sky as the wretched (infidel falls when smitten) in battle by the blow of the spear-point.1790
سرنگون از چرخ زیر افتد چنان ** که شقی در جنگ از زخم سنان
That is caused by the jealousy (indignation) of the delectable spirits (the prophets and saints): (hence) they (the angels) cast them (the devils) headlong from Heaven.
آن ز رشک روحهای دل‌پسند ** از فلکشان سرنگون می‌افکنند
If you are palsied and lame and blind and deaf, (yet) do not hold this (bad) opinion of the great spirits.
تو اگر شلی و لنگ و کور و کر ** این گمان بر روحهای مه مبر
Be ashamed and do not utter idle words, do not torment yourself (in vain), for there are many spies (observing you) beyond the (ken of the) body.
شرم دار و لاف کم زن جان مکن ** که بسی جاسوس هست آن سوی تن
How the divine physicians detect diseases, religious and spiritual, in the countenance of friend or stranger and in the tones of his speech and the colour of his eyes, and even without all these (indications), by the way of the heart; for "verily, they are spies on the hearts (of men); therefore behave with sincerity when ye sit with them."
دریافتن طبیبان الهی امراض دین و دل را در سیمای مرید و بیگانه و لحن گفتار او و رنگ چشم او و بی این همه نیز از راه دل کی انهم جواسیس القلوب فجالسوهم بالصدق
These physicians of the body have knowledge (of medicine): they are more acquainted with your malady than you are,
این طبیبان بدن دانش‌ورند ** بر سقام تو ز تو واقف‌ترند
So that they perceive the state (of your health) from the urine-bottle, though you cannot know your ailment by that means,1795
تا ز قاروره همی‌بینند حال ** که ندانی تو از آن رو اعتلال
And from your pulse, complexion, and breath alike they diagnose every kind of disease in you.
هم ز نبض و هم ز رنگ و هم ز دم ** بو برند از تو بهر گونه سقم
How, then, should the divine physicians in the world not diagnose (disease) in you without word of mouth?
پس طبیبان الهی در جهان ** چون ندانند از تو بی‌گفت دهان
From your pulse and your eyes and your complexion alike they immediately discern a hundred (spiritual) maladies in you.
هم ز نبضت هم ز چشمت هم ز رنگ ** صد سقم بینند در تو بی‌درنگ
In sooth, ’tis (only) these newly-taught physicians that have need of these (external) signs.
این طبیبان نوآموزند خود ** که بدین آیاتشان حاجت بود
The perfect (the divine physicians) will hear your name from afar and quickly penetrate into the deepest ground of your being and existence;1800
کاملان از دور نامت بشنوند ** تا به قعر باد و بودت در دوند
Nay, they will have seen you (many) years before your birth —you together with all the circumstances (connected with you).
بلک پیش از زادن تو سالها ** دیده باشندت ترا با حالها
How Abú Yazíd (Bistámí) announced the birth of Abu ’l-Hasan Kharraqání—may God sanctify the spirit of them both—(many) years before it took place, and gave a detailed description of his outer and inner characteristics; and how the chronologers wrote it down for the purpose of observation.
مژده دادن ابویزید از زادن ابوالحسن خرقانی قدس الله روحهما پیش از سالها و نشان صورت او سیرت او یک به یک و نوشتن تاریخ‌نویسان آن در جهت رصد
Have you heard the story of Báyazíd—what he saw beforehand of the (spiritual) state of Bu ’l-Hasan?
آن شنیدی داستان بایزید ** که ز حال بوالحسن پیشین چه دید
One day that sultan of piety was passing with his disciples (on the way) towards the open country and the plain.
روزی آن سلطان تقوی می‌گذشت ** با مریدان جانب صحرا و دشت
Suddenly there came to him, in the district of Rayy, a sweet scent from the direction of Kháraqán.
بوی خوش آمد مر او را ناگهان ** در سواد ری ز سوی خارقان
On the spot he uttered the lamentable cry of one who is yearning, and sniffed the scent from the breeze.1805
هم بدانجا ناله‌ی مشتاق کرد ** بوی را از باد استنشاق کرد
He was inhaling the sweet scent lovingly: his soul was tasting wine from the breeze.
بوی خوش را عاشقانه می‌کشید ** جان او از باد باده می‌چشید
When “sweat” appears on the outside of a pot that is full of icy water,
کوزه‌ای کو از یخابه پر بود ** چون عرق بر ظاهرش پیدا شود
It has been turned into water by the coldness of the air: the moisture has not escaped from the inside of the pot.
آن ز سردی هوا آبی شدست ** از درون کوزه نم بیرون نجست
The scent-bearing breeze became water for him; for him too the water became pure wine.
باد بوی‌آور مر او را آب گشت ** آب هم او را شراب ناب گشت
When the marks of intoxication appeared in him, a disciple questioned him concerning that breath (Divine afflatus);1810
چون درو آثار مستی شد پدید ** یک مرید او را از آن دم بر رسید