Maḥmūd Shabistarī · d. 720/1320 or c. 740/1339–40
The Rose-Garden of Mystery
گلشن راز
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Why the book was written
سبب نظم کتاب
Why the book was composed
Listen on Ganjoor ↗ · read by رضا · vv. 34–70
gudhashta haft u dah az haftṣad sāl
zi hijrat nāgahān dar māh-i Shavvāl
Seven and ten past seven hundred years from the Hijra [i.e. A.H. 717], suddenly, in the month of Shawwāl,
rasūlī bā hazārān luṭf u-iḥsān
rasīd az khidmat-i ahl-i Khurāsān
a messenger with a thousand kindnesses and favours arrived from the service of the people of Khurasan,
buzurgī k-andar-ān-jā hast mashhūr
ba-aqsām-i hunar chūn chashma-yi nūr
from a great man who is famous there, like a fountain of light in every kind of excellence;
hama ahl-i Khurāsān az kih u mih
dar-īn ʿaṣr az hama guftand ū bih
all the people of Khurasan, small and great, said of him that in this age he was the best of all.
nivishta nāma-ʾī dar bāb-i maʿnī
firistāda bar-i arbāb-i maʿnī
He had written a letter on the subject of meaning (maʿnā) and sent it to the masters of meaning.
Whinfield's margin. Omitted by Hammer-Purgstall (1838).
dar ān-jā mushkilī chand az ʿibārāt
zi mushkil-hā-yi arbāb-i ishārāt
In it he had put into verse some difficulties of expression, from the problems of the masters of allusion,
ba-naẓm āvarda u pursīda yak-yak
jahānī maʿnī andar lafẓ-i andak
and asked them one by one: a world of meaning in few words.
rasūl ān nāma chūn bar-khvānd nāgāh
fitād aḥvāl-i ān ḥālī dar afvāh
When the messenger suddenly read out that letter, its contents at once passed from mouth to mouth.
dar-ān majlis ʿazīzān jumla ḥāḍir
bidīn darvīsh har yak gashta nāẓir
In that gathering all the dear ones were present, and every one of them turned to look at this dervish.
yakī k-ū būd mard-i kār-dīda
zi mā ṣad bār īn maʿnī shanīda
One who was a man of experience, who had heard these ideas from me a hundred times,
marā guftā javābī gūʾī dar dam†
k-az ān-jā nafʿ gīrand ahl-i ʿālam
said to me: "Give an answer at once, so that the people of the world may profit from it."
bad-ū guftam chi ḥājat k-īn masāʾil
nivishtam bār-hā andar rasāʾil
I said to him: "What need? For I have written of these questions many times in treatises."
balī guftā valī bar-vafq-i masʾūl
zi tu manẓūm mī-dārīm maʾmūl
"Yes," he said, "but in keeping with what is asked we hope for [an answer] in verse from you."
pas az ilḥāḥ-i īshān kardam āghāz
javāb-i nāma dar alfāẓ-i ījāz
After their urging I began the answer to the letter in concise words.
ba-yak-laḥẓa miyān-i jamʿ-i aḥrār
bi-guftam īn sukhan bī fikr u takrār
In a single moment, in the gathering of the free, I spoke these words without forethought or repetition.
Whinfield's margin. The Midnapore MS reads بسیار for احرار.
kunūn az luṭf u iḥsānī ki dārand
zi mā īn khurdagī-hā dar gudhārand
Now, out of the kindness and goodwill they have, may they pass over these faults of mine.
Whinfield's margin. The Midnapore MS reads خرده گیری for خردگیها.
hama dānand k-īn kas dar hama ʿumr
na-karda hīch qaṣd-i guftan-i shiʿr
All know that this person in all his life never once set out to compose poetry.
bar ān ṭabʿam agar-chi būd qādir
valī guftan na-būd illā ba-nādir
Though my nature was capable of it, speaking [in verse] happened only rarely.
zi-nathr ar-chi kutub bisyār mī sākht
ba-naẓm-i mathnavī hargiz na-pardākht
Though he wrote many books in prose, he never once applied himself to the mathnavī in verse.
ʿarūḍ u qāfiya maʿnī na-sanjad
ba-har ẓarfī dur-i maʿnī na-ganjad
Prosody and rhyme do not weigh meaning; the pearl of meaning does not fit in every vessel.
maʿānī hargiz andar ḥarf nāyad
ki baḥr-i Qulzum andar ẓarf nāyad
Meanings never come into letters, for the sea of Qulzum does not come into a vessel.
chu mā az ṭarf-i khvud dar tangnāʾīm
chirā chīzī digar bar khvud fazāʾīm
Since we are in a strait on our own side, why should we add something more to ourselves?
Whinfield's margin. The Midnapore MS reads حرف for طرف; the Midnapore MS reads وی for خود.
na fakhr-ast īn sukhan k-az bāb-i shukr-ast
ba-nazd-i ahl-i dil tamhīd-i ʿudhr-ast
This is no boast; these words are by way of thanks, and before the people of the heart they are the preface to an excuse.
marā az shāʿirī khvud ʿār nāyad
ki dar ṣad qarn chūn ʿAṭṭār nāyad
For my part I feel no shame in being a poet, for in a hundred ages there comes none like ʿAṭṭār.
agar-chi z-īn namaṭ ṣad ʿālam asrār
buvad yak shamma az dukkān-i ʿAṭṭār
Though in this manner a hundred worlds of secrets are but one whiff from the shop of ʿAṭṭār,
valī īn bar sabīl-i ittifāq-ast
na chūn dīv az firishta istirāq-ast
Still, this is a coincidence [with ʿAṭṭār], not something stolen by eavesdropping, as the demon steals from the angel [cf. Q 15:18, 37:10].
ʿala l-jumla javāb-i nāma dar dam
nivishtam yak ba-yak na bīsh u na kam
In short, I wrote the answer to the letter at once, point by point, neither more nor less.
Whinfield's margin. The Midnapore MS reads بگفتم for نوشتم.
rasūl ān nāma rā bi-stad ba-iʿzāz
va z- ān rāhī ki āmad bāz shud bāz
The messenger took the letter with honour and went back by the road he had come.
digar bāra ʿazīzī kār-farmāy
marā guftā bad-ān chīzī bi-y-afzāy
Again a dear one, a man of authority, said to me: "Add something to it.
hamān maʿnī ki guftī dar bayān ār
zi ʿayn-i ʿilm bā-ʿayn-i ʿiyān ār
Set forth in plain words the meaning you have spoken; bring it from the essence of knowledge to the essence of seeing."
Whinfield's margin. The Midnapore MS reads در for باعین.
na-mī dīdam dar awqāt ān majālī
ki pardāzam bad-ū az dhawq ḥālī
In those days I saw no possibility of taking it up out of the taste of [spiritual] state,
ki vaṣf-i ān ba-guft u-gū muḥāl-ast
ki ṣāḥib ḥāl dānad ān chi ḥāl-ast
for describing that in talk is impossible: only the man of state knows what state is.
valī bar vafq-i qawl-i qāʾil-i dīn
na-kardam radd suʾāl-i sāʾil-i dīn
But in keeping with the word of the speaker of religion [the Prophet], I did not turn away the question of one who asks about religion [cf. Q 93:10].
valī tā khvud shavad rawshan tar asrār
dar āmad ṭūṭī-yi nuṭqam ba-guftār
But so that the secrets might become clearer, the parrot of my speech began to talk.
Whinfield's margin. The Midnapore MS reads پی ان تاشود for ولی تا خود شود.
ba-ʿawn-i faḍl u tawfīq-i khudāvand
bi-guftam jumla rā dar sāʿatī chand
With the help of the grace and success of the Lord, I said it all in a few hours.
dil az ḥaḍrat chu nām-i nāma dar-khvāst
javāb āmad ba-dil k-ān gulshan-i māst
When the heart asked the Presence for a name for the book, the answer came to the heart: "It is Our rose-garden (gulshan)."
chu ḥaḍrat kard nām-i nāma gulshan
shavad z-ū chashm-i jān-hā jumla rawshan
Since the Presence named the book Gulshan, by it the eyes of all souls will be brightened.
Whinfield's margin. The Midnapore MS reads دلها for جانها.
Persian: Whinfield's edition (London 1880), public domain, transcribed from the archive.org page images. Whinfield's English: 1880, public domain. Transliteration, English and glosses: AI (Claude), marked; † marks a hemistich whose reading does not scan. How this text was established.