1Cademy - بخش ۴ - فی افتخار نفسه علی اهل عصره / Section 4 - On His Boasting of Himself over the People of His Time

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حدیقة الحقیقه و شریعة الطریقه / Hadiqat al-Haqiqah (The Walled Garden of Truth)

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بخش ۴ - فی افتخار نفسه علی اهل عصره / Section 4 - On His Boasting of Himself over the People of His Time

Original content

خطر من گهر پریشان کرد
تا که برخاست بانگ بردابرد

در زمانه سخنسرای شدم
تن گفتار را بهای شدم

لیک مدح کسی نگفتم من
گوهر مدحت تو سفتم من

خدمت چون تو شاه شاه نژاد
جز فرومایه ای نداد به باد

حق عطا داد حکمت و هنرم
کی عطا در خطا به کار برم

حق چو آمد نمود باطل پشت
روی دستت به از سر انگشت

دیده ها شب فراز باید کرد
روز شد چشم باز باید کرد

گوهر اندر صدف نهفته بماند
مدتی غنچه ناشکفته بماند

تا بدین عهد نامه اندر ذکر
زانکه در پرده بود معنی بکر

معنی بکر از آن سوی تو شتافت
که همی مرد جست و مرد نیافت

همچو پیلست کار بخرد را
پیل یا شاه راست یا خود را

همه بازان این جهان پیرند
یا مگس خوار یا ملخ گیرند

همه پیران این زمانهٔ بد
همچو طفلند خرد و ساده خرد

نیست اندر جهان نفس و نفس
باز سیمرغ گیر چون من کس

بنده چون ابتدای مدحت شاه
کرد فکرت به سلخ و غرهٔ ماه

گفت عقل ای دلت ز مهرش پر
از تو دریای مدح وز من در

درفشان کن ز لفظ و معنی زود
زانکه خاموشیت ندارد سود

عندلیبی نواسرای از سرو
سر چه در خس کشیده ای چو تذرو

زانکه دریا نه لاف زن باشد
یا درش بهر خویشتن باشد

صدف جان و دل شکافته ام
تا چنین در ازو بیافته ام

اندرین دولت از پی یادی
کردم اکنون سنایی آبادی

شهری از دار عدن خرم تر
قصری از مصر عصر معظم تر

الف او خلف عزت و نصر است
ضعف آن جفت باب این قصر است

بنگر ایوان این کتاب به جان
زانکه از راه دیده این نتوان

در عدد گرچه پر ملک فلکیست
با حروف شهادتین یکیست

نکته چون زلف حور در تفسیر
رمز چون قصر عدن بی تقصیر

طاقهاش از طراوت و تبجیل
همچو کوی سرائلی در نیل

خانهاش از ریا و طمع و فضول
پاک و عالی چو خاندان رسول

بوم او ساخته ز بام فلک
واندرو فرش پر و بال ملک

ظاهرش همچو حور مشکین موی
باطنش چون بهار خندان روی

خشتی از زر و خشتی از گوهر
جویی از مشک و جویی از عنبر

هر نهالی جهانی از معنی
هر گیاهی مثالی از طوبی

کرده از بهر روی دل جویش
آب جانها روان به هر جویش

نقش او بر گیاه کبش فدی
صدق اللٰه در دو گوش ندی

اندرو صد هزار پرده ز نور
وز پس پرده صدهزاران حور

ظرف حرفش چو زلف مه رویان
نقطهٔ خال رخ زره مویان

واندرو قصری از حقیقت و صدق
نام آن قصر کرده مقعد صدق

شهری آباد پر ز نعمت و ناز
در دروازه بر غریبان باز

اندرو بهر یمن و عزت و بخت
صفت شاه برنشسته به تخت

گرچه نظم سخن به غزنین بود
دست او پای بند پروین بود

هست بایسته از پی دهری
این چنین قصر در چنین شهری

زین چنین شهر دهر خرم باد
ساکنش وصف شاه عالم باد

گر بجویند سال دیگر از این
زین سخن نسخه باشد اندر چین

شاه طمغاج سازدش تعویذ
قیصر روم را شدست لذیذ

زین سخنهای خوش چو آب زلال
گشت طالب به هند در چیپال

عقلا را شده است این مونس
فضلا را بنفشه و نرگس

جاهلان را بسان افسانه ست
زانکه جاهل ز علم بیگانه ست

باغ دانش چه جای جهالست
علم و دانش غذای ابدالست

بود باید نهان ز خلق جهان
کرد باید سخن ز خلق نهان

خاطرم گفت مر مرا در سر
کای به فضل تو روزگار مقر

کانی از محض عقل کندی باز
شوری اندر جهان فکندی باز

زود پیش آر خوب و تازه سخن
که خلق شد کتابهای کهن

زین سپس تا همی سخن رانند
حکمای زمانه این خوانند

تا بنا کرده ام چنین شهری
مثل این کس ندیده در دهری

صحن جنت ورا شده میدان
هم جنت ز نعمت الوان

عسل و می درو روان گشته
آب و شیرش غذای جان گشته

واندرو قصرهایی از یاقوت
گشته ارواح را جمالش قوت

واندرو حوریان با زیور
خاک بومش عبیر و سنگ و درر

چیست زین باغ نزد پر رشکان
جز مگر جیک جیک گنجشکان

همچو طوبی است تازه و خوش و نو
به همه جایگه رسیده چنو

هر بیان آفتاب برهانی
هر سخن فردخانهٔ جانی

شسته از بهر رنگ و بویش را
خرد از آب روی رویش را

هریکی بیت ازو جهانی علم
هریکی معنی آسمانی حلم

مطلبش سخت چون گهر در کان
مأخذش سهل چون هوا در جان

به معانی گران به لفظ سبک
چون عروسی به زیر شعر تنک

به جهانش ببرده از تگ و پوی
آفتاب از جمال و باد از بوی

عالم عقل طالبش گشته
نیست اوهام غالبش گشته

برده این را ز بهر قوت ملک
به ره آورده شرق و غرب فلک

ای صبا از برای روح القدس
بر گذر بر در حظیرهٔ قدس

بر تن و جان ناکسان و کسان
چرب و شیرین چو روغن بلسان

هرکه یعقوب وار چشم خرد
بگشاید برای خاطر خود

بیند این روضهٔ بهشت مرا
که حکایت کند سرشت مرا

از معانی و لفظ نامعیوب
یوسفس از درون و بیرون خوب

تلخ و شیرین چو می به طعم و اثر
همچو دشنام یار و پند پدر

نکته و حرف و ظرف او به اثر
آتش و آب او نه خشک و نه تر

تری خویش حرف پنهان داشت
ورنه کاغذ چه طاقت آن داشت

زین نکوتر سخن نگوید کس
تا به حشر این جهانیان را بس

این گهر را مباد تا محشر
حسد و بخل و جهل قیمت گر

قیمتش گر خرد کند عالم
ور معاند کند کم از دو درم

سوی حاسد چه این چه بانگ ستور
گرگ و یوسف یکی بود سوی کور

چون زبان حسد بود نخاس
یوسفی یابی از دو گز کرباس

لیک زو دزد برکند دیده
تا نگیرد کسیش دزدیده

کس نگفت این چنین سخن به جهان
ور کسی گفت گو بیار و بخوان

زین نمط هرچه در جهان سخن است
گر یکی ور هزار زان من است

همچو جان دارد این گزیده سخن
که نگردد بهرزه هرزه کهن

هر زمان تازه تر بود نمطش
خصم خواند همه حدیث بطش

وانکه این مسترق کند باشد
همچو آنکس که خاره بتراشد

دزد اینند زیرک و ابله
چون دبیران ز نقش بسم اللٰه

آنکه دزدی کند ازین گفتار
پنج پایست زشت و کژ رفتار

ببرد رومی و بیارد کرد
ببرد اطلس و ببافد برد

چون به نام خودش نمونه کند
چون خودش زشت و با شگونه کند

این فرومایگان سندان را
وین ملامت خران رندان را

گرچه خوانها نهند نانشان کو
ورچه صورت کنند جانشان کو

گرچه صورت نگاری آسانست
جان نهادن نه کار ایشانست

صورتی کاندرو نباشد جان
کی شود سوی او ملک مهمان

صورت بی روان بود مردار
پاک را با پلید و مرده چه کار

چه کند چونش گفت روح نگار
که در این نقش مرده روح درآر

مرد نقاش صورتی بنگاشت
پرده از پیش نقش خود برداشت

جان در آن صورت بدیع و عجیب
از سر صنعتی لطیف و غریب

English translation

My worth scattered pearls Until the cry of 'carry away, carry away' arose. In the world I became a speaker of words; I became the value for the body of speech. But I did not praise anyone; I pierced the pearl of your praise. Serving a king of royal descent like you Was not wasted except by a base person. God granted me wisdom and skill as a gift; How could I ever use a gift in error? When truth came, falsehood turned its back; The back of your hand is better than the fingertip. Eyes must be closed at night; It has become day, one must open the eyes. The pearl remained hidden in the shell; For a time the bud remained unopened, Until in this covenant-book it was mentioned, Because the virgin meaning was behind the veil. The virgin meaning rushed toward you, Because it searched for a true man and found none. The work of the wise is like an elephant; An elephant belongs either to the king or to oneself. All the falcons of this world are old; They are either fly-eaters or locust-catchers. All the elders of this bad era Are like children, small and simple-minded. There is no companion or breath in the world, Nor anyone who captures the Simurgh like me. When the servant, at the beginning of the King's praise, Contemplated at the end and the beginning of the month, Reason said: 'O you whose heart is full of his love, From you is the sea of praise, and from me the pearl. Scatter pearls of words and meaning quickly, For your silence is of no benefit. You are a singing nightingale from the cypress; Why have you pulled your head into the weeds like a pheasant? Because the sea is not a boaster, Or its pearls are for itself.' I have split open the shell of soul and heart So that I have found such a pearl from it. In this empire, for a memorial, I have now built Sanai-Abad. A city more joyful than the Abode of Eden, A palace grander than the Egypt of the era. Its Alif is the successor of glory and victory; Its double is the mate of the gate of this palace. Look upon the portico of this book with your soul, For this cannot be done through the eyes of the head. In number, though it is full of heavenly angels, It is one with the letters of the two testimonies. The subtle point is like the tresses of a houri in commentary; The mystery is like the palace of Eden without shortcoming. Its arches, in freshness and veneration, Are like the channel of Israel in the Nile. Its verses, from hypocrisy, greed, and excess, Are pure and noble like the family of the Prophet. Its ground is made from the roof of heaven, And upon it is spread the feathers and wings of angels. Its exterior is like a dark-haired houri; Its interior is like a smiling spring. One brick of gold, one brick of jewel; A stream of musk, a stream of ambergris. Every sapling is a world of meaning; Every herb is an emblem of the Tuba tree. For the sake of its heart-seeking face, The water of souls flows in every stream of it. Its imprint on the herb is the ram of ransom; 'God spoke the truth' in the ears of the assembly. In it are a hundred thousand veils of light, And behind the veils are a hundred thousand houris. The vessel of its letters is like the tresses of moon-faced beauties; The dots of its letters are the beauty-spots on the cheeks of armor-clad ones. And in it is a palace of truth and sincerity, The name of that palace is the 'seat of truth'. A prosperous city full of blessings and luxury, The door of its gate is open to strangers. In it, for auspiciousness, glory, and fortune, The description of the King sits upon the throne. Though the composition of the discourse was in Ghaznin, Its hand reached out to bind the Pleiades. There is a necessity for the world To have such a palace in such a city. From such a city, may the world be joyful; May its dweller be the praise of the King of the world. If they search a year from now, A copy of this discourse will be in China. The Tamghaj King will make it an amulet; To the Caesar of Rome it has become delicious. For these sweet words, like pure water, Jaipal in India has become a seeker. For the wise, this has become a companion; For the virtuous, violets and narcissi. For the ignorant, it is like a fairy tale, Because the ignorant is a stranger to knowledge. What place is the garden of knowledge for the ignorant? Knowledge and wisdom are the sustenance of the spiritual substitutes. It must remain hidden from the people of the world; Speech must be concealed from the creation. My mind whispered in my head: 'O you whose excellence is acknowledged by the age, You have excavated a mine of pure intellect once more; You have thrown a tumult into the world again. Bring forth beautiful and fresh speech quickly, For the ancient books have become worn out. From now on, as long as they speak, The sages of the era will read this.' Since I have built such a city, No one has seen the like of it in any age. The courtyard of Paradise has become its arena, Indeed, a Paradise of diverse blessings. Honey and wine flow within it; Its water and milk have become nourishment for the soul. And in it are palaces of ruby, Whose beauty has become sustenance for spirits. And in it are adorned houris; The soil of its land is ambergris, and its stones are pearls. What is this garden to the envious Except perhaps the chirping of sparrows? It is fresh, sweet, and new like the Tuba tree; None other has reached everywhere like it. Every exposition is the sun of a proof; Every word is the unique chamber of a soul. For the sake of its color and fragrance, Intellect has washed its face with the water of honor. Every couplet of it is a world of knowledge; Every meaning is a celestial forbearance. Its pursuit is hard like a pearl in the mine; Its acquisition is easy like air in the soul. Heavy in meaning, light in wording, Like a bride under a thin veil. In the world, it has been carried away in haste By the sun for its beauty and the wind for its scent. The world of intellect has become its seeker; Delusions have not overcome it. Angels have carried this as sustenance, As a gift for the east and west of heaven. O morning breeze, for the sake of the Holy Spirit, Pass by the door of the sacred sanctuary. Upon the body and soul of the unworthy and the worthy, Rich and sweet like balsam oil. Whoever, like Jacob, opens the eye of intellect For his own sake, Will see this garden of my paradise, Which tells of my nature. From flawless meanings and words, Its Joseph is beautiful inside and out. Bitter and sweet like wine in taste and effect, Like the beloved's insult and the father's advice. Its points, letters, and vessels in effect Are its fire and water, neither dry nor wet. The letter kept its wetness hidden, Otherwise, how could paper endure it? No one will speak better words than this; Until the Resurrection, this is sufficient for the people of the world. May envy, avarice, and ignorance Never value this pearl until the Resurrection. Its price, if Intellect values it, is the world; If the adversary values it, less than two dirhams. To the envious, what is this but the braying of a beast? A wolf and Joseph are the same to the blind. When the tongue of envy is the slave-dealer, You will find a Joseph sold for two yards of canvas. But the thief averts his eyes from it, Lest anyone catch him stealing it. No one has spoken such words in the world; And if anyone has, tell them to bring it and read. Of this style, whatever discourse is in the world, Whether one or a thousand, is mine. This selected discourse holds it like the soul, So that it does not vainly grow old. Every moment its style is fresher, Though the adversary reads in it only tales of severity. And he who plagiarizes this Is like one who carves granite. The clever and the foolish are thieves of this, Like scribes from the design of 'In the name of God'. He who steals from this discourse Is a five-legged creature, ugly and crooked in movement. He takes away a Roman fabric and brings back a Kurdish one; He takes satin and weaves a coarse cloak. When he models it in his own name, He makes it ugly and inverted, just like himself. These base anvil-like people, And these blame-buying rogues, Though they lay out tables, where is their bread? And though they paint pictures, where is their soul? Though painting pictures is easy, Putting a soul into them is not their task. A picture in which there is no soul, How can an angel be its guest? A lifeless picture is a corpse; What business has the pure with the filthy and the dead? What can he do when the Painter of the Spirit tells him: 'Breathe a soul into this dead image'? The painter painted an image, And lifted the veil from his work. A soul in that wonderful and strange image, Out of a subtle and rare craftsmanship.

Updated 2026-07-03

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