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
Whosoever has become acquainted with that choice (spiritual) allowance, he has become worthy of approach (to the Presence) and of (Him who is) the Source of (every) allowance.
زان جرای خاص هر که آگاه شد ** او سزای قرب و اجری‌گاه شد
When there is a reduction of that spiritual allowance, his spirit trembles on account of its reduction;
زان جرای روح چون نقصان شود ** جانش از نقصان آن لرزان شود
(For) then he knows that a fault has been committed (by him) which has ruffled the jasmine-bed of (Divine) approbation,
پس بداند که خطایی رفته است ** که سمن‌زار رضا آشفته است
Just as (happened when) that person (the slave), on account of the deficiency of his crop, wrote a letter to the owner of the harvest.
هم‌چنانک آن شخص از نقصان کشت ** رقعه سوی صاحب خرمن نبشت
They brought his letter to the lord of justice: he read the letter and returned no answer.1865
رقعه‌اش بردند پیش میر داد ** خواند او رقعه جوابی وا نداد
He said, “He hath no care but for (the loss of) viands: silence, then, is the best answer to a fool.
گفت او را نیست الا درد لوت ** پس جواب احمق اولیتر سکوت
He hath no care at all for separation (from me) or union (with me): he is confined to the branch (the derivative); he does not seek the root (the fundamental) at all.
نیستش درد فراق و وصل هیچ ** بند فرعست او نجوید اصل هیچ
He is a fool and (spiritually) dead in egoism, for because of his anxious care for the branch he hath no leisure for the root.”
احمقست و مرده‌ی ما و منی ** کز غم فرعش فراغ اصل نی
Deem the skies and the earth to be an apple that appeared from the tree of Divine Power.
آسمانها و زمین یک سیب دان ** کز درخت قدرت حق شد عیان
Thou art as a worm in the midst of the apple and art ignorant of the tree and the gardener.1870
تو چه کرمی در میان سیب در ** وز درخت و باغبانی بی‌خبر