Mashrabaمشربة

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

34

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,

35

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,

36

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;

37

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.

38

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).

39

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,

40

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.

41

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.

42

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.

43

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,

44

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."

45

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."

46

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."

47

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.

48

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.

49

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.

50

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.

51

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.

52

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.

53

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.

54

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.

55

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.

56

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.

57

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.

58

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,

59

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].

60

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.

61

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.

62

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.

63

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.

64

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,

65

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.

66

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].

67

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.

68

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.

69

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)."

70

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.