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
Then he asked him, “(What are) these sweet ecstasies which are beyond the pale of the five (senses) and the six (directions)?
پس بپرسیدش که این احوال خوش ** که برونست از حجاب پنج و شش
Thy face is becoming now red and now yellow and now white: what is the (good) hap and the glad tidings?
گاه سرخ و گاه زرد و گه سپید ** می‌شود رویت چه حالست و نوید
Thou art inhaling scent, and no flowers are visible: doubtless it is from the Unseen and from the garden of the Universal.
می‌کشی بوی و به ظاهر نیست گل ** بی‌شک از غیبست و از گلزار کل
O thou who art the desire of every one who (wilfully) follows his own desire (for God), thou to whom there is (coming) at every moment a message and letter from the Unseen,
ای تو کام جان هر خودکامه‌ای ** هر دم از غیبت پیام و نامه‌ای
Thou to whose (spiritual) organ of smell there is coming at every moment, as to Jacob, balm from a Joseph,1815
هر دمی یعقوب‌وار از یوسفی ** می‌رسد اندر مشام تو شفا
Spill upon us one drop from that pitcher, give us one word that smells of that garden.
قطره‌ای بر ریز بر ما زان سبو ** شمه‌ای زان گلستان با ما بگو
We are not accustomed, O (thou who art the) beauty of (spiritual) majesty, that thou shouldst drink alone while our lips are dry.
خو نداریم ای جمال مهتری ** که لب ما خشک و تو تنها خوری
O nimble, nimbly-rising traverser of Heaven, spill upon us one draught of that which thou hast drunk.
ای فلک‌پیمای چست چست‌خیز ** زانچ خوردی جرعه‌ای بر ما بریز
There is no other Master of the Revels in the world except thee: O king, look (with favour) on the boon-companions!
میر مجلس نیست در دوران دگر ** جز تو ای شه در حریفان در نگر
How is it possible to quaff this wine underhand (in secret)? Certainly wine is the exposer of man.1820
کی توان نوشید این می زیردست ** می یقین مر مرد را رسواگرست
He may disguise and conceal the scent, (but) how will he hide his intoxicated eye?
بوی را پوشیده و مکنون کند ** چشم مست خویشتن را چون کند
In sooth this is not a scent that thousands of veils will keep hidden in the world.
خود نه آن بویست این که اندر جهان ** صد هزاران پرده‌اش دارد نهان
The desert and plain are filled with its pungency. What (of the) plain? for it hath passed even beyond the nine spheres (of Heaven).
پر شد از تیزی او صحرا و دشت ** دشت چه کز نه فلک هم در گذشت
Do not daub the head of the jar with mortar, for indeed this naked one does not admit of covering.
این سر خم را به کهگل در مگیر ** کین برهنه نیست خود پوشش‌پذیر
Show kindness: O thou who knowest and canst tell the mystery, declare that which thy falcon (thy spirit) has made its prey.”1825
لطف کن ای رازدان رازگو ** آنچ بازت صید کردش بازگو
He said, “A marvellous scent is come to me, even as (a scent came) for the Prophet's sake from Yemen;
گفت بوی بوالعجب آمد به من ** هم‌چنانک مر نبی را از یمن
For Mohammed said, ‘The scent of God is coming to me from Yemen, (wafted) on the hand of the zephyr.’”
که محمد گفت بر دست صبا ** از یمن می‌آیدم بوی خدا
The scent of Rámín is coming from the soul of Wís; the scent of God, too, is coming from Uways.
بوی رامین می‌رسد از جان ویس ** بوی یزدان می‌رسد هم از اویس
From Uways and from Qaran a wondrous scent made the Prophet drunken and full of rapture.
از اویس و از قرن بوی عجب ** مر نبی را مست کرد و پر طرب
Since Uways had passed away from himself, that earthly one (Uways) had become heavenly.1830
چون اویس از خویش فانی گشته بود ** آن زمینی آسمانی گشته بود
The myrobalan conserved in sugar—its bitter taste is not (retained) any more.
آن هلیله‌ی پروریده در شکر ** چاشنی تلخیش نبود دگر
(Similarly) the (spiritual) myrobalan that is freed from egoism hath (only) the appearance of myrobalan, (but) not the flavour.
آن هلیله‌ی رسته از ما و منی ** نقش دارد از هلیله طعم نی