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4
1811-1860

  • 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

  • This topic hath no end. Return (to the story), that (we may see) what that holy man (Báyazíd) said, (moved) by inspiration from the World Unseen.
  • این سخن پایان ندارد باز گرد ** تا چه گفت از وحی غیب آن شیرمرد

  • The words of the Prophet, may God bless and save him, "Verily, I feel the Breath of the Merciful (God) from the direction of Yemen."
  • قول رسول صلی الله علیه و سلم انی لاجد نفس الرحمن من قبل الیمن

  • He (Báyazíd) said, “The scent of a friend is coming from this quarter, for a (spiritual) monarch is coming into this village.
  • گفت زین سو بوی یاری می‌رسد ** کاندرین ده شهریاری می‌رسد

  • After such and such a number of years a king will be born (here): he will pitch a tent above the heavens. 1835
  • بعد چندین سال می‌زاید شهی ** می‌زند بر آسمانها خرگهی

  • His face will be coloured with roses from the rosery of God: he will surpass me in station.”
  • رویش از گلزار حق گلگون بود ** از من او اندر مقام افزون بود

  • (The disciple asked), “What is his name?” He replied, “His name is Bu ’l- Hasan,” and described his features—his eyebrows and chin;
  • چیست نامش گفت نامش بوالحسن ** حلیه‌اش وا گفت ز ابرو و ذقن

  • He described his height and his complexion and his figure and spoke in detail of his locks of hair and his face.
  • قد او و رنگ او و شکل او ** یک به یک واگفت از گیسو و رو

  • He also declared his spiritual features—his qualities and the way (he should follow in his religion) and his (spiritual) rank and estate.
  • حلیه‌های روح او را هم نمود ** از صفات و از طریقه و جا و بود

  • The bodily features, like the body (itself), are borrowed (transient): set not your heart on them, for they are lasting (only) one hour. 1840
  • حلیه‌ی تن هم‌چو تن عاریتیست ** دل بر آن کم نه که آن یک ساعتیست

  • The features of the natural (animal) spirit also are perishable: seek the features of that spirit which is above the sky.
  • حلیه‌ی روح طبیعی هم فناست ** حلیه‌ی آن جان طلب کان بر سماست

  • Its body is on the earth, like a lamp, (but) its light is above the Seventh Roof (of heaven).
  • جسم او هم‌چون چراغی بر زمین ** نور او بالای سقف هفتمین

  • Those rays of the sun are in the house, (but) their orb is in the Fourth Dome (of heaven).
  • آن شعاع آفتاب اندر وثاق ** قرص او اندر چهارم چارطاق

  • The form of the rose is (placed) beneath the nose for idle pleasure's sake, (but) the scent of the rose is on the roof and palace of the brain.
  • نقش گل در زیربینی بهر لاغ ** بوی گل بر سقف و ایوان دماغ

  • A man asleep sees terror (dreams of something which terrifies him) at Aden: the reflexion thereof appears as sweat on his body. 1845
  • مرد خفته در عدن دیده فرق ** عکس آن بر جسم افتاده عرق

  • The shirt (of Joseph) was in Egypt in the keeping of one exceedingly careful (of it): (the land of) Canaan was filled with the (sweet) scent of that shirt.
  • پیرهن در مصر رهن یک حریص ** پر شده کنعان ز بوی آن قمیص

  • Thereupon they wrote down the (predicted) date: they adorned the spit with the meat for roasting.
  • بر نبشتند آن زمان تاریخ را ** از کباب آراستند آن سیخ را

  • When the right time and date arrived, that (spiritual) king was born and played the dice of empire.
  • چون رسید آن وقت و آن تاریخ راست ** زاده شد آن شاه و نرد ملک باخت

  • After those years (had passed), Bu ’l-Hasan appeared (in the world) after the death of Báyazíd.
  • از پس آن سالها آمد پدید ** بوالحسن بعد وفات بایزید

  • All his dispositions, (whether in the way) of withholding tenaciously or bestowing liberally, proved to be such as that (spiritual) king (Báyazíd) had foretold. 1850
  • جمله‌ی خوهای او ز امساک وجود ** آن‌چنان آمد که آن شه گفته بود

  • His (Báyazíd's) guide is “the guarded tablet.” From what is it guarded? It is guarded from error.
  • لوح محفوظ است او را پیشوا ** از چه محفوظست محفوظ از خطا

  • The inspiration of God is not (like) astrology or geomancy or dreams—and God best knoweth what is right.
  • نه نجومست و نه رملست و نه خواب ** وحی حق والله اعلم بالصواب

  • The Súfís in explaining (their doctrine) call it (the Divine inspiration) the inspiration of the heart, in order to disguise (its real nature) from the vulgar.
  • از پی روپوش عامه در بیان ** وحی دل گویند آن را صوفیان

  • Take it to be the inspiration of the heart, for it (the heart) is the place where He is seen: how should there be error when the heart is aware of Him?
  • وحی دل گیرش که منظرگاه اوست ** چون خطا باشد چو دل آگاه اوست

  • O true believer, thou hast become seeing by the light of God: thou hast become secure from error and inadvertence. 1855
  • مومنا ینظر به نور الله شدی ** از خطا و سهو آمن آمدی

  • The reduction of the allowance of God’s food for the soul and heart of the Súfí .
  • نقصان اجرای جان و دل صوفی از طعام الله

  • How should a Súfí be grieved on account of poverty? The very essence of poverty becomes his nurse and his food,
  • صوفیی از فقر چون در غم شود ** عین فقرش دایه و مطعم شود

  • Because Paradise hath grown from things disliked and Mercy is the portion of one who is helpless and broken.
  • زانک جنت از مکاره رسته است ** رحم قسم عاجزی اشکسته است

  • He that haughtily breaks the heads (of people), the mercy of God and His creatures cometh not towards him.
  • آنک سرها بشکند او از علو ** رحم حق و خلق ناید سوی او

  • This topic hath no end, and that youth (the slave) has been deprived of strength by the reduction of his bread-allowance.
  • این سخن آخر ندارد وان جوان ** از کمی اجرای نان شد ناتوان

  • Happy is the Súfí whose daily bread is reduced: his bead becomes a pearl, and he becomes the Sea. 1860
  • شاد آن صوفی که رزقش کم شود ** آن شبه‌ش در گردد و اویم شود