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6, (3).

1. For God's sake (come to my cry (relief). O pious ones (murshids of the age)! forth from the hand (of control), goeth my heart (in perturbation). For

God's sake (come to my cry and aid me):

O the pain that the hidden mystery (of love) should be disclosed.

We are boat-stranded ones! O fair breeze (the murshid; or divine love)! arise:

It may be that, again, we may behold the face of the Beloved (God).

For the (short) space of ten days, the sphere's favour is magic and sorcery (entrancing):

O friend! regard as booty,-goodness in friends (companions, disciples).

1. (the hidden mystery) signifies:

2. b

Love, the concealing of which is the cause of martyrdom and of happiness.
Forth from the hand, my heart goeth.

O murshids of the age! Alas! revealed hath been the hidden mystery of love, from the con-
cealing of which I had hope of martyrdom; and with which seed, I sowed happiness in
the field of the heart.

By God's will ye may show a way whereby that happiness may not leave my hand, and (the honour of) martyrdom may not depart.

(the favourable wind) signifies :

(a) a wind favourable for voyaging out and home.

(b) the murshid, who, in the ways of travelling (to God), hath attained perfection; and inclin. eth every disciple according to his capacity, and taketh him to his object (God).

(c) the perturbation of divine love in the traveller.

(d) the power of the soul (nafs).

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The existence of the only necessary existent One, God.

The meaning of the couplet is taken from Khwāja 'Abdu-l-lāh Anṣāri.

"The shattered bark of the body, which (in the world) is left behind the soul,
"Seeketh, till the sounding of Israfil's trumpet, the mercy of God."

The bark is stranded and motionless, bound by worldly attachments.

O mercy of the love of God! help.

Through perturbation, Hafiz representeth his state to the murshid, saying :

Our existence is a ship, shattered and left behind. With a hundred hopes, we are on board of it.

Arise, give a little help. With thy auspicious aid, we may reach our object (God) and no submit to the enemies of love.

For God Most High hath from non-existence made us travellers in this shattered bark; and cast us on the ocean of Unity; and brought us from the house of non-existence ;

Last night in the assembly of the rose and of wine (the banquet of taste, of desire, of glories, of splendour, of love for God), the bulbul (murshid) sweetly sang :

O Sāķi! give wine: O intoxicated ones! come to life!

5. The cup of wine (the heart filled with recollection of God) is Sikandar's mirror. Behold,

So that it may show thee the state of Dārā's kingdom (the soul).

O generous one! in thanks for thy own safety

One day, make inquiry of the welfare of the foodless darvish.

and started us in the house of existence (this world),—so that having plucked the jewel of purpose from existence we may return to non-existence. It may be that (having, by means of thy lofty resolution and aid, seized the jewel of purpose; and accepted the adored Lord) we may go to the Friend (God), and enter the Court of union with Him.

4. Gul (rose) signifies :

The newly arrived ones in the enclosure of Unity.

In the circle of travellers of the Path, and of those joined to Truth,-who are intoxicated with the cups of beauties of love, reason folded up; and, the chattels of knowledge laid aside, are fallen into the torrent of the ocean of love, last night, the murshid, perfect in deeds, the performer of the conduct of love, well spake saying :

Come; bring wine, O Sāķi of silvern cheek. O intoxicated ones! O distraught ones! Haste ye that, for your tumult, ye may obtain the remedy; and, by drinking it, escape from this tumult.

Then, passing over the hindrances of the Path, ye may attain the stage of ḥākikat (truth).

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Sikandar's mirror (the heart) to the cup of Jamshid (world-displaying), behold.

As long as the cup, like the cup of Jamshid, is the revealer of the mystery of time and of Earth,-for Sikandar's mirror (that revealed the circumstances of the land of Dārā) is the heart of the Arif (our murshid),—at it, glance so that the mysteries of Love may for thy sake be revealed; and naught from thee, concealed.

See Wilberforce Clarke's translation of the Sikandar Nāma-i-Nizāmi, p. 247.

6 11.

els malo (One possessed of liberality) signifies :

the Friend hinted at in couplet 5.

O generous one! in thanks for thy own safety, ask, at the Court of the Provider of daily food,—for the foodless darvish; and bring to hand (comfort) his heart.

Be not proud. For if so thou be, the Heart-Ravisher (in whose hand, the hard stone becometh wax through fear and melteth; and whose special quality is grandeur and greatness) will in wrath consume thee.

Thy exterior is as a candle in beauteousness and goodness; thy interior is captive to the stain of love for one like unto thyself.


The ease of two worlds (this and the next) is the explanation of these two



With friends, kindness; with enemies, courtesy.

In the street of good name (outward rectitude), they (Fate and Destiny) gave us no admission :

If thou approve not,

change our Fate.

That (true wine of the love of God, which is like to thee) bitter wine, which the

Şüfi (Muḥammad) called "The mother of iniquities,"

To us, is more pleasant and more sweet than the kisses of virgins. 10. In the time of straitedness, strive in pleasure and in intoxication: For, this elixir of existence maketh the beggar (rich as) Ķārūn.

7. By so doing, no injury will reach thee,-either from friend, or from foe.

8. The answer to the second line of couplet 7 is :

Men of outward vision blame this sect.

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signifies صوفي

(a) one who hath no delight in poverty; no patience; and accepteth no counsel.

(b) Muḥammad.

Wine (whether real, or illusory) for the illusory sons (of this world), and for companions is the "Mother of iniquities,"

So, its title came from Muḥammad.

This title manifestly befits illusory wine (of this world); and may be shown to befit real wine (of the love of God) :


Men have not yet come out from the habit of the mothers of natures (the four elements); have no capacity for real wine (of the love of God); and their nature being immature incapable of love (for God), are unfit for it.

If into water, one putteth an unbaked pitcher, -verily it falleth to piece3.

Even so their body (which is distressed) becometh, by the drinking of real wine (of love) broken to pieces.

For, they are not yet capable of drinking it, being sick of body; and for the sick body, sugar (the love for God) is unfit.

See the Ķūrān ii, 218; iv, 42; v, 92; xxxvii, 44; xlvii, 16; lxxv, 5.

In his Būstān, Sa'di saith :

"It is a crime to give sugar to the sick one,"

"For whom, the bitter medicine is fit.

10. (Korah) the son of Yashar (Izhar) the uncle of Mūsa (Moses) was the handsomest and richest of the men of Isrā,il.

Be not arrogant; for thee, like a candle, with wrath will consume,

The Heart-Ravisher (the true Beloved, God) in whose hand, the hard stone is (as) soft wax.

Life-givers, are the lovely ones, Persian-prattling:

O Sāķi! this news, give to the old men of Fārs (Persia).

If the minstrel call the companions (friends of the assembly) of this Persian ghazal,

To dancing, he will bring the pious old men.

He had a large palace, overlaid with gold; furnished with doors of massive gold.

One day, when Mūsa declared to the people that adulterers should be stoned, he asked :"What if you should be found guilty of the crime.

Mūsā replied:

"I should suffer the same punishment."

Thereupon Kārūn produced a harlot who publicly charged him.

Mūsa adjuring her to speak the truth, she at length confessed that she had been suborned by

Then God directed Mūsa to command the Earth what he pleased.

Whereupon, he said :

"O Earth, swallow them up!"

Immediately, the Earth opened, and swallowed Ķārūn, his confederates, his palace, and all his

As Kārūn sank into the ground, he cried out four times:-

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"Thou hadst no mercy on Ķārūn, though he asked pardon of thee four times. Had he asked me but once, I would have spared him.

See-The Bible, Numbers xvi.; the Ķūrān, xxviii, 76.

11. This couplet may be addressed to:

(a) High and Low.

(b) The generous one (c. 6).

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(c) The illusory beloved (lovely woman).

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"Yes: He saith:-'What shall I do with this handful of tyrants,-save to forgive them?'' Glad tidings are the invokers of ecstasy (), and of state (J↳).

The grace of parsi and pārsā should be noted.


Of himself, Ḥāfiz put not on this patched, wine-stained garment (of poverty) O shaikh, pure of skirt! hold us excused.

14. This garment,-whether it be of divine love; or of zikr va fikr; or of senselessness-Hafiz put not on himself. For, in the street, the putting on of a garment without permission is improper. It is put on by the hands of holy spirits.

O shaikh thy skirt is pure (void) of that wine: thou hast no knowledge of the bounties of spirits; hold us excused.

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