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4
1794-1843

  • 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
  • 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