by Farid ud-Din Attar

The Bisar-nama ("The Headless Book," Persian: بی‌سرنامه) is a mystical masnavi by Farid ud-Din Attar of Nishapur (~1145–1221 CE), the great Sufi poet whose Conference of the Birds is one of the monuments of world literature. In 214 couplets across seven sections, the poem channels the voice of the mystic who has lost their head — that is, their ego, their separate selfhood — and speaks from the place of union with the divine.

The poem's central declaration, "I am God, I am God, I am God" (من خدایم من خدایم من خدا), directly invokes the ecstatic utterance of Mansur al-Hallaj (858–922 CE), the Sufi master who was executed in Baghdad for speaking the words ana 'l-Haqq — "I am the Truth," which his listeners understood as "I am God." Hallaj's execution is the founding martyrdom of Sufi mysticism. The "headless" in the title carries both meanings: the beheading of the mystic who speaks forbidden truth, and the spiritual "losing one's head" that is fana — annihilation of the ego in God. The refrain that closes each section — "I will reveal the secret of the Headless Book / I will make the lovers of the world mad with love" — is the promise of one who has nothing left to lose.

No freely available English translation of this poem from the Persian is known to exist. This is a Good Works Translation from Classical Persian, produced by the New Tianmu Anglican Church with AI assistance. The source text is from Ganjoor.net, the principal digital archive of classical Persian poetry.

I. The Invocation

I see no one in the world but You —
O Capable One, O Lord, O Eternal.

I know You, I know You, I know You —
O God, how could there be another beside You?

Since there is none but You in either world,
of course there can be no other between us.

First and Last, O One,
Outer and Inner, beyond all counting.

This world and that world, in the hidden —
manifest in the hidden and in the open.

Both the open and the hidden — it is You who appear.
It is You within the vault of the green sky.

In pre-eternity You were, and so You remain.
Until forever You are, and You are eternal.

O You, from whom existence and space appeared —
O You, from whom soul and world appeared.

O You, from whom the world fills with uproar —
the souls of the pure are plundered on Your road.

O You, from whom the wheel of heaven turns —
a hundred thousand hearts bewildered by You.

O You, from whose union lovers are heart-scorched —
the garment of union with You stitched fresh each moment.

O You, from whose union work turns to weeping —
like Abraham, come into the fire.

O You, from whose union souls cry out —
like Moses, hearing the answer: "You shall not see Me."

O You, from whose union souls are roasted —
like Ishmael, a hundred times sacrificed.

O You, from whose union the devout give thanks —
like David the prophet, in mourning.

O You, from whose union the wise are locked in struggle —
like Solomon, a king who holds the kingdom.

O You, from whose union our soul was plundered —
like Muhammad, who found the Ascension in a single night.

O You, from whose union lovers are undone —
like Jesus, come down from the gallows-tree.

O You, from whose union heaven turns —
the road in this way becomes endless.

O You, from whose union the stars are seeking —
they never rest from their weariness.

O You, from whose union the sun in the sky
rolls on and on, headless and footless.

O You, from whose union the earth has blood in its liver —
every moment bringing forth a different secret.

O You, from whose union water set to work —
every moment appearing here and there.

O You, from whose union Farid drowns in blood —
every moment falling headlong in the dust.

O You, from whose union fire burns with grief —
in that very moment striking stone upon its head.

O You, from whose union I am bewildered each moment —
in wonderment I have become entirely spinning.

O You, from whose union I have drowned in unity —
of course I have come to the essence of stripping away.

I am You, You are me — not I — all is You.
I have dissolved the "we" and the "you" in You.

There was only One, and It had no two.
From me, everything here is also You.

By union with You I became an absolute knower.
A knower has gone — completely, I became Truth.

I am God, I am God, I am God.
I am free from pride, from spite, from desire.

I will reveal the secret of the Headless Book.
I will make the lovers of the world mad with love.

A hundred thousand people have remained bewildered.
On this road, a Noah's flood of weeping.

A hundred thousand mystics in conversation —
on this road, washing the tablet of the heart.

Lovers set fire to both worlds
so you may be freed from these many-coloured forms.

Burn all the forms in fire.
After that, light the candle of union with Him.

When no forms remain in the hidden,
then you will see the Painter plain.

I will tell you the secret of hidden secrets:
brother, know the form as the Painter.

When your perfection of faith is real,
you will never see yourself except through Truth.

All your limbs, O unaware one,
are the entire essence of this world, from end to end.

Throne and carpet, Tablet and Seat and Pen —
from you they received their names in the world of knowledge.

You have made the jewel of the soul into a thing of desire.
You have become accustomed to dogs and to fools.

You have given to the wind your eternal life.
Not for one moment are you aware of the secret of the soul.

When you become aware of your own secret,
you will abandon the talk of "we" and "I."

You will see all as One, O man of God,
and you will see no thread as double, my son.

If you incline to the road of love,
you become one road, one Kaaba, one heart.

You look in no direction, O man of work —
always in love, always restless.

The love of the Beloved is the jewel of the soul.
Of course it has come hidden from the people.

It is plainly visible — only from you it hides.
When could a bat endure the light?

See this world and that world together.
Pass beyond the road of doubt and of certainty.

Love is mixed into the human being.
The spirit hangs in this house of dust.

I said: O comfort of the lovers' souls,
You become the remedy within body and soul.

O You whose beauty the lovers have not known —
You have ridden the steed of meaning on this road.

O You whose union makes the wayfarers walk —
all enter through the signless road.

O You whose union makes the truthful true —
on the path of love, they have become worthy.

O You whose union puts the scholars in uproar —
on the road of imitation they split hairs.

O You whose union gave the saints their state —
their practice is beyond all speech and talk.

O You whose union has the sky and the earth
in praise of the Lord of the Worlds.

O You whose union the sun has found —
its light found in the whole world.

O You whose union the moon has circled with a halo —
now full, now crescent.

O You whose union gave wind and fire together —
Your union gave them, through gentleness and grace.

O You whose union melted the sea —
every moment suffering a different pain.

O You whose union made water and earth —
gave a holy spirit to the pure soul.

O You whose union struck the mountain in clay —
striking a hundred thousand shames upon its heart.

O You whose union — the secret of the pre-eternal sea —
brings a hundred thousand pearls from non-being.

O You whose union — manifest and hidden.
O You whose union — beyond description, beyond display.

O You whose union — of prophets and saints.
O You whose union — of lovers and the chosen.

O You whose union — of the devout and the sincere.
O You whose union — of non-being and being.

O You whose union has become manifest in the world.
O You whose union is both visible and hidden.

O You whose union has gone beyond the world.
O You whose union has become the world of "How?"

O You whose union has burned both worlds.
O You whose union has burned my house and home.

The scholars in His knowledge are bewildered.
The mystics from His knowing are left behind.

The lovers from His love became bewildered.
Each moment dying in a different way.

The ascetics from His asceticism were disgraced.
In the fantasy of His asceticism they went mad.

After fifty years he found the secrets.
From Farid ud-Din, he received the name "Attar."

I will reveal the secret of the Headless Book.
I will make the lovers of the world mad with love.

II. The Muhammadan Path

Look, O knowing one who truly sees:
for the pure men, the world has come to an end.

O You whose union is luminance in the world.
O You whose union is both open and hidden.

O You whose union consoles the destitute.
O You whose union — candle of the friendless soul.

O You whose union guides the wayfarers.
O You whose union opens the door for seekers.

O You whose union has become the secret of the yearning.
O You whose union has become the union of lovers.

O You whose union has become the truth of the truthful.
O You whose union has become the essence of verification.

O You whose union has become the abandonment of stripping away.
O You whose union has become the treasure of singularity.

O You whose union — First and Last.
O You whose union — Inner and Outer.

O You whose union has ridden union to the root.
Of course, in love, it has gambled away the soul.

O You whose union has become manifest to us.
I have become a renowned wayfarer through Your grace.

O You whose union made rogues into human beings.
O You whose union has become real in the world.

Once again I became a wayfarer of Truth — Truth.
A wayfarer gone — completely, I became Truth.

I am God, I am God, I am God.
I am free from pride, from spite, from desire.

I will reveal the secret of the Headless Book.
I will make the lovers of the world mad with love.

Ahmad spoke, and the Friend called him Imam.
Prophets and saints are his servants.

He revealed the secret of pre-eternal secrets.
He brought meaning from non-being.

He showed the road, that sea of purity —
Master of the world and of faith, Best of Creation.

He revealed the secret of Truth in the secret of Truth.
On the road of Truth he taught the men their lesson.

The mystics received this knowledge.
The wayfarers rode their steeds on this road.

The seekers were in search of him.
The scholars were in conversation about him.

The ascetics found a single fragrance from him,
and for years they were at work in burning.

The lovers saw his face plainly
and washed their hands — and forearms — of the soul.

The guide of the world, Muhammad, has come.
His name is Mahmud, Ahmad.

Seek the road from him, if you are a man of guidance,
so you do not remain in the affliction of crookedness.

The road is the straight road of world and faith.
The secret of Truth is "A mercy to all the worlds."

Whoever found the road on Muhammad's road
found the secret of Truth from an awakened heart.

Ahmad here is the One — O man of work,
the secret of Truth I have told you plainly.

Remove the M from Ahmad and Ahmad becomes Ahad.
Understand the meaning: "God, the Eternal."

These secrets are from another place.
When would an ox or donkey know this secret?

What use is a beautiful heavenly maiden to a blind man?
Even if he knows the lute's sound from the oud's.

Self-worship has become the road of Satan.
Idol-breaking has become the work of men.

The road of men is the road of unity.
Our work is stripping away and singularity.

I held the path of loving Ahmad.
I sowed the seed of faith on Ahmad's road.

I rode my horse on Ahmad's road.
I found my soul on Ahmad's road.

I drank the wine from Ahmad's cup.
I carried the ball from all the world's people.

Mustafa is my master on the road of faith.
He showed me the road of certainty.

I am not Attar — You are Attar, in truth.
On the road of Truth, see the secret of my secrets.

I am God, I am God, I am God.
I am free from pride, from spite, from desire.

I will reveal the secret of the Headless Book.
I will make the lovers of the world mad with love.

III. The Declaration

After this, I found no jewel of such purity.
I wrote the secret of the Headless Book.

I made the secret of the Headless Book plain.
Now the stream will not flow in this direction.

The parts of my whole have dissolved from one another.
I am free from fear, from joy, from grief.

I am a hidden treasure — I came into this body.
I am the Secret and the Open — I came into this name.

I make my own existence nothing.
In meeting Truth, through Truth, I endure.

I will bring this body to its secrets.
Then I will bring this custom to its speech.

So that the burnt lovers may know:
the Greatest Name has been stitched into the faith.

I came for the sake of all the world.
Of course I came into the self of Adam.

I came for the sake of the lovers' road.
Of course, in love, I came as one who yearns.

I gambled my body on the road of Truth.
I knew the secret of meaning with my soul.

I was the First and the Last.
I was the Outer and the Inner.

I am God, I am God, I am God.
I am free from pride, from spite, from desire.

I will reveal the secret of the Headless Book.
I will make the lovers of the world mad with love.

IV. The Way Through

There was a perfumer, wonderfully mad —
on the road of verification, he had a hundred perfections.

His state with the Creator was a wonder, my son —
not like the state of this heedless phantom.

In the affairs of the secret of Truth he had found his way.
Not like our state, behind a veil.

From his own certainty he had gained his harvest.
In his own certainty he had arrived.

He had a heavenly longing in himself,
and he left no branch of knowledge unturned.

All the men were annihilated on the road.
In the annihilation of Truth, through Truth, they became aware.

They gambled away body and soul and faith and heart
until they found the perfection of the road of faith.

Asceticism and knowledge and talk and chatter —
they threw it all into the waters of the Nile.

O brother, there is nothing but Truth.
For the people of meaning, this alone suffices.

If you see nothing but Truth in the world,
the hidden secrets will become clear to you.

When on the road of Truth you become one,
you will be free from your own existence.

If body and soul depart entirely,
then you will find news of the secrets of Truth.

His intellect talks of its own obsession.
Love plunders itself each moment.

The intellect — Satan said: "I am better than Adam.
He is an earthly king, and I am luminous."

The Truth Most High said: "O accursed one,
gone out from the path of Truth —

you did not see Adam and his meaning with certainty.
His pure spirit is a mercy to all worlds.

He is Me and I am him, O heedless one.
Of course, on the road of meaning, you are blind and deaf.

If you had eyes on Our road,
you would have seen Our Adam as We see him.

Since you did not see the human being with certainty,
We named you Iblis the Accursed."

O brother, be with your own perfection.
On the road of unity with Truth, be without creed.

Pass beyond the unbelief and hypocrisy of creed and faith
until you arrive near the Lord of the Worlds.

The self-worshippers on this road are lost,
yet on the path of Truth's love they are more aware.

The human ego became the wall on love's road.
The lovers' road then became the road into love.

Choose love and burn your ego.
Then the dark night becomes like day.

Know the ego here as the veil on the road.
Know this speech from an awakened heart.

This is not imitation, these are not mere roads.
This is the road of verification, the road of Mustafa.

Whoever remained bound by their own ego
remained on the road of Truth like an unbeliever in creed.

On the road of unity, sacrifice the soul.
Open your eyes — go — see the Face.

In the beauty of Truth, see the beauty of Truth,
in the attributes of the essence of the Lord of the Worlds.

I have shown myself for the sake of all of you.
I am worthy for the sake of all of you.

I am God, I am God, I am God.
I am free from pride, from spite, from desire.

I will reveal the secret of the Headless Book.
I will make the lovers of the world mad with love.

V. The Challenge

There was a sheikh who said to us: "Go to China —
if you were a heretic, you would have no creed or faith."

"Our guide is like Mustafa.
Of course, whatever you say is without authority."

After that, Attar said: "O blind and deaf one,
unaware of the mysteries of the secret of love —

you are stuck on the surface.
When have you ever read the true word of Ahmad?

'I have a moment with God,' said Ahmad —
and where are you to know what lies between?

You in your outward form have remained like a heretic,
and you have called the one who arrived at Truth a heretic.

You wear the cloak of reputation
and beneath it, the garment of hypocrisy.

You worship idols beneath the dervish's robe
and show yourself to the people as a Sufi.

You have made the Way's journey out of yourself —
of course you are behind a hundred thousand veils.

You have made this cloak a trap.
Every moment you deceive these people.

You became trapped in your own selfhood.
Of course you arrived at the very core of delusion.

The road of stripping and annihilation is your road.
Speak less — for that is your road.

You remained stuck on imitation —
you and the secret of unity? From where to where?

Go — for the road without signs is not your road.
For the intellect on the road of meaning, there is breakdown.

You do not know that I am like this:
without desire, we are upon the face of the earth."

I am God, I am God, I am God.
I am free from pride, from spite, from desire.

I will reveal the secret of the Headless Book.
I will make the lovers of the world mad with love.

VI. The Way of Men

Hear this speech in the way of manhood,
so you do not remain pledged on the Day of Reckoning.

The jewel of love becomes visible through you.
Both worlds become one in your heart.

Without you, the pearl of certainty has not come from doubt.
You will pass beyond unbelief and Islam and creed.

Then you will become worthy of love.
You will become a sincere lover of the love of Truth.

If from Your love there comes news to me,
we would be apostates and unknowing on the road.

I want you to be completely lost,
so that from lowness you become a true human being.

Otherwise, like the ascetics — blind and deaf —
when you are still aware of your own being.

How can I hide the smoke?
I have not sown poison for any Nimrod.

The sea of meaning has come without end.
Without doubt, without limit or bound.

I found one drop from the sea of purity.
From that, every moment waves arose.

I held a road of manifest unity.
I held a treasure of hidden secrets.

On the road of Truth I came as a sincere lover.
Truth is Truth — I came as absolute Truth.

I am God, I am God, I am God.
I am free from pride, from spite, from desire.

I will reveal the secret of the Headless Book.
I will make the lovers of the world mad with love.

VII. The Seal

I said: "O Holder of existence and space,
there is no one but You in either world."

I said: "O Holder of the Glorious Throne,
the Throne and the Seat never saw Your form."

I said: "O Holder of the Tablet and the Pen,
this world and that world are Your banner."

I said: "O Knowing One who has come as Seeing,
the people of the world from You have come bewildered."

I am sealing the Headless Book.
I am staining my garment in blood.

But I plunged into a sea of blood.
After that I made ablution — I entered the blood.

People said: "For fifty years we have watched you.
Why have you stained your face in blood?"

I said: "This moment I am performing the prayer.
So I make ablution in blood, O pure player."

For this prayer of love, the ablution there
comes right only in pure blood.

After that they said: "You are a man of work.
From Sufism, bring us a command this time."

He said: "You will see me in every colour, like this,
so that you may have certainty on my road."

Once more he said: "O one who truly sees,
on the path of love, give us news."

He said: "There, the thing is to lose your head.
After that, to set yourself on fire and burn."

I have spoken — this is the secret of my soul.
My faith has scattered throughout the world.

Alas — the Headless Book is sealed,
but in the flood of blood the garment is still wet.

Alas — I have remained trapped in selfhood.
Of course I have fallen into a hundred afflictions.

Alas — the faithless ones of certainty
walked the road, and I remained like this.

Alas — the faithful mystics
went on, and I remained behind.

Alas — the road-seeing wayfarers
walked the road, and I remained like this.

Alas — the Sufis of purity
went on, and I remained in affliction.

Alas — our ego in transgression
has done its selfhood, stripped of true knowing.

Alas — lovers with courtesy,
all in stripping away, always with parched lips.

Whoever knew themselves as total annihilation —
in that place they built a total, eternal abiding.

Colophon

Original title: بی‌سرنامه (Bī-sar-nāma, "The Headless Book")
Author: Farid ud-Din Attar of Nishapur (~1145–1221 CE)
Language: Classical Persian
Form: Masnavi (paired rhyming couplets), 214 couplets in 7 sections
Source text: Ganjoor.net — ganjoor.net/attar/bisarname
Translation: Good Works Translation from Classical Persian, New Tianmu Anglican Church with AI assistance (Wadjet, Liberation Translator), March 2026
Register: Gospel
Blood Rule: CLEAN — independently translated from the Classical Persian. No reference English translation consulted, because none is known to exist freely. The Persian source was read directly; the English is independently derived.

Note on the text: The Bisar-nama's repeated declaration "I am God" (من خدایم, man Khodā-yam) is the voice of fanā — annihilation of the ego in the divine. It is not a claim to personal divinity but a description of the state in which the personal self has been destroyed and only God remains. This is the teaching of Mansur al-Hallaj (858–922 CE), who was executed for saying anā 'l-Ḥaqq ("I am the Truth"). Attar wrote the Conference of the Birds, the Asrar-nama, and the Musibat-nama in this same tradition. The "headless" book is the book written after the head — the ego, the separate self — has been removed.

The refrain "I am not Attar — You are Attar" (Section II, couplet 33) plays on the double meaning of ʿaṭṭār: "perfumer/druggist" (Attar's profession and pen-name) and "You are the true Attar" — a surrender of even his own name to the divine.

Scribal note: Wadjet (Liberation Translator, run 144). First-ever freely available English translation from the Persian. 214 couplets across 7 sections. Complete.

🌲

Source Text — Classical Persian

From Ganjoor.net (ganjoor.net/attar/bisarname). Public domain (12th-century text).

=== بخش 1 ===

من به غیر از تو نبینم در جهان
قادرا پروردگارا جاودان

من تو را دانم، تو را دانم، تو را
حق تو را کی غیر باشد ای خدا

چون به جز تو نیست در هر دو جهان
لاجرم غیری نباشد در میان

اولین و آخرین و ای احد
ظاهرین و باطنین و بی‌عدد

این جهان و آن جهان و در نهان
آشکارا در نهان و در عیان

هم عیان و هم نهان پیدا تویی
هم درون گنبد خضرا تویی

در ازل بودی و باشی همچنان
تا ابد هستی و باشی جاودان

ای ز تو پیدا شده کون و مکان
ای ز تو پیدا شده جان و جهان

ای ز تو عالم پر از غوغا شده
جان پاکان در رهت یغما شده

ای ز تو چرخ فلک گردان شده
صدهزاران دل ز تو حیران شده

ای ز وصلت عاشقان دل‌سوخته
جامهٔ وصل تو هر دم دوخته

ای ز وصلت کار با زار آمده
همچو ابراهیم در نار آمده

ای ز وصلت جان‌ها اندر فغان
همچو موسی در جواب لن تران

ای ز وصلت جان‌ها بریان شده
همچو اسماعیل صد قربان شده

ای ز وصلت زاهدان در تهنیت
همچو داود نبی در تعزیت

ای ز وصلت عالمان در گیر و دار
چون سلیمان پادشاهی مُلک‌دار

ای ز وصلت جان ما تاراج یافت
چون محمد یک شب معراج یافت

ای ز وصلت عاشقان آشفته‌کار
همچو عیسی آمده از پای دار

ای ز وصلت آسمان گردان شده
اندرین ره راه بی‌پایان شده

ای ز وصلت کوکبان اندر طلب
می‌نیاسایند هرگز از تعب

ای ز وصلت آفتاب اندر سما
غلط‌غلطان می‌رود بی‌سر و پا

ای ز وصلت خاک را خون در جگر
هر زمان سِرّ دگر کرده به در

ای ز وصلت آب در کار آمده
هر زمان هر سو پدیدار آمده

ای ز وصلت شد فریدت غرق خون
هر زمان در خاک افتد سرنگون

ای ز وصلت آتش از غم سوخته
اندر آن دم سنگ بر سر کوفته

ای ز وصلت هر زمان حیران شدم
در تحیر سر به سر گردان شدم

ای ز وصلت غرق توحید آمدم
لاجرم در عین تجرید آمدم

من توام تو من نه من جمله تویی
محو کردم در تو مایی و تویی

خود یکی بود و نبود او را دویی
از منی هر چیز هم اینجا تویی

من به وصلت عارفی مطلق شدم
عارفی رفته تمامی حق شدم

من خدایم من خدایم من خدا
فارغم از کبر و کینه وز هوا

سِرّ بی‌سرنامه را پیدا کنم
عاشقان را در جهان شیدا کنم

صد هزاران خلق حیران مانده‌اند
اندرین ره نوح گریان مانده‌اند

صد هزاران عارفان در گفتگو
اندرین ره لوح دل در شست و شو

عاشقان آتش زنند در هر دو کون
تا رهی زین نقش‌های لون لون

نقش‌ها را جمله در آتش بسوز
بعد از آن شمع وصالش برفروز

چون نماند نقش‌ها اندر نهان
آن زمان نقاش را بینی عیان

با تو گویم سِرّ اسرار نهان
ای برادر نقش را نقاش دان

چون تو را باشد کمال دین به حق
خویش را هرگز نبینی جز به حق

جملگی اعضای تو ای بی‌خبر
ذات کلی این جهان را سر به سر

عرش و فرش و لوح و کرسی و قلم
از توشان شد اسم در عالم علم

گوهری جان در هوس تو کرده‌ای
با سگی و جاهلی خو کرده‌ای

داده‌ای بر باد عمر جاودان
یک زمان آگه نه‌ای از سِرّ جان

چون شوی آگه ز سِرّ خویشتن
ترک گیری از حدیث ما و من

جمله را یک بینی ای مرد خدای
تا نبینی ای پسر رشته دوتای

گر تو راه عشق را مایل شوی
یک ره و یک کعبه و یک دل شوی

ننگری در هیچ سو ای مرد کار
دایما در عشق باشی بی‌قرار

عشق جانان جوهر جان آمده‌ست
لاجرم از خلق پنهان آمده‌ست

هست پیدا نیک تنها از شما
کی بود خفاش را تاب ضیا

این جهان و آن جهان با هم ببین
بگذر از راه گمان و از یقین

عشق با انسان و آن آمیخته
روح اندر خاک‌دان آویخته

گفتم ای آرام جان عاشقان
هم شوی درمان درون جسم و جان

ای جمالت عاشقان نشناخته
مرکب معنی درین ره تاخته

ای وصالت سالکان را رهروان
جمله در آیند از ره بی‌نشان

ای وصالت صادقان صادق شده
در طریق عشق خود لایق شده

ای وصالت عالمان در های و هوی
در ره تقلید بشکافند موی

ای وصالت اولیا را داد حال
دأب ایشان ماورای قیل و قال

ای وصالت آسمان و هم زمین
هست در تسبیح رب العالمین

ای وصالت شمس را دریافته
نور او در جمله عالم یافته

ای وصالت ماه را هاله زده
گاه بدر و گه هلالی بر زده

ای وصالت باد و آتش را به هم
داد وصلت از ره لطف و کرم

ای وصالت بحر را بگداخته
هر زمان درد دگر پرداخته

ای وصالت کرد آب و خاک را
داد قدسی روح قدس پاک را

ای وصالت کوه را در گل زده
صد هزاران عاربش بر دل زده

ای وصالت سِر دریای قدم
صد هزاران درّ آرد از عدم

ای وصالت آشکارا و نهان
ای وصالت بی بیان و بی عیان

ای وصالت انبیا و اولیا
ای وصالت عاشقان و اصفیا

ای وصالت زاهدان و مخلصان
ای وصالت نیستی و هستیان

ای وصالت هست گشته در جهان
ای وصالت هست پیدا و نهان

ای وصالت از جهان بیرون شده
ای وصالت عالم بی‌چون شده

ای وصالت هر دو عالم سوخته
ای وصالت خان و مانم سوخته

عالمان در علم او در مانده‌اند
عارفان از عرف او وامانده‌اند

عاشقان از عشق او حیران شدند
هر دم از نوعی دگر بی‌جان شدند

زاهدان از زهد او رسوا شدند
در خیال زهد او شیدا شدند

بعد پنجه سال او اسرار یافت
از فریدالدین لقب عطار یافت

سر بی‌سرنامه را پیدا کنم
عاشقان را در جهان شیدا کنم

=== بخش 2 ===

درنگر ای عارف صاحب نظر
پاک مردان را جهان آمد بسر

ای وصالت روشنائی در جهان
ای وصالت هم عیان و هم نهان

ای وصالت غمگسار مفلسان
ای وصالت شمع جان بی‌کسان

ای وصالت رهنمای سالکان
ای وصالت درگشای طالبان

ای وصالت سر مشتاقان شده
ای وصالت وصل عشاقان شده

ای وصالت صدق صدیق آمده
ای وصالت عین تحقیق آمده

ای وصالت ترک تجرید آمده
ای وصالت گنج تفرید آمده

ای وصالت اولین و آخرین
ای وصالت باطنی و ظاهرین

ای وصالت وصل در بن تاخته
لاجرم در عشق جان در باخته

ای وصالت گشته بر ما آشکار
سالکی گشتم ز فضلت نامدار

ای وصالت کرد رندان مردمان
ای وصالت هست گشته در جهان

بار دیگر سالک حق حق شدم
سالکی رفته تمامی حق شدم

من خدایم من خدایم من خدا
فارغم از کبر و کینه وز هوا

سر بی سر نامه را پیدا کنم
عاشقان را در جهان شیدا کنم

گفت احمد خواند یار آن امام
انبیا و اولیا او را غلام

وان نموده سر اسرار قدم
آوریده در معنی از عدم

راه را بنموده آن بحر صفا
خواجهٔ دنیا و دین خیرالورا

سر حق بنمود او در سر حق
در ره حق داد مردان را سبق

عارفان این معرفت دریافتند
سالکان مرکب در این ره تاختند

طالبان در جستجوی او بدند
عالمان در گفتگوی او بدند

زاهدان یک شمهٔ از وی یافتند
سالها در سوختن در ساختند

عاشقان دیدند روی او عیان
دست‌ها شستند با ساعد زجان

رهبر عالم محمد(ص) آمده است
اسم او محمود(ص) احمد آمده است

ره از او جو گر تو مرد رهبری
تا نمانی در بلای کج روی

راه راه مستقیم دنیا و دین
سر حق است رحمة للعالمین

هر که در راه محمد راه یافت
سر حق را از دل آگاه یافت

احمد است اینجا احد ای مرد کار
سر حق را با تو گفتم آشکار

میم را بردار احمد شد احد
فهم کن معنی الله الصمد

هست این اسرار از جای دگر
سر این را کی شناسد گاو و خر

کور را از حور رخ زیبا چه سود
گرچه داند تا چه بانگ آمد چه عود

خودپرستی راه شیطان آمده
بت شکستن کار مردان آمده

راه مردان راه توحید آمده
کار ما تجرید و تفرید آمده

من طریق عشق احمد داشتم
تخم دین در راه احمد کاشتم

اسب را در راه احمد تاختم
جان خود در راه احمد یافتم

من شراب از جام احمد خورده‌ام
گوی را از خلق عالم برده‌ام

مصطفی شیخ من است در راه دین
او مرا بنموده است راه یقین

من نه عطارم تو عطارم همین
در ره حق راز اسرارم به بین

من خدایم من خدایم من خدا
فارغم از کبر و کینه وز هوا

سر بی سر نامه را پیدا کنم
عاشقان را در جهان شیدا کنم

=== بخش 3 ===

بعد از این جوهر ندیدم از صفا
من نوشتم سر بی سر نامه را

سر بی سر نامه را کردم عیان
این زمان جویم نخواهد شد روان

محو شد اجزای کل من ز هم
فارغم از خوف و شادی و ز غم

گنج پنهانم درین جسم آمدم
سرواعلانم درین اسم آمدم

من وجود خویش را فانی کنم
در لقای حق به حق باقی کنم

من به اسرار آورم این جسم را
پس به گفتار آورم این رسم را

تا بداند عاشقان سوخته
اسم اعظم گشت در دین دوخته

من برای جمله عالم آمدم
لاجرم در نفس آدم آمدم

من برای راه عشاق آمدم
لاجرم در عشق مشتاق آمدم

جسم خود را در ره حق باختم
سر معنی را به جان بشناختم

اولین وآخرین من بوده‌ام
طاهرین و باطنین من بوده‌ام

من خدایم من خدایم من خدا
فارغم از کبر وکینه وز هوا

سر بی سرنامه را پیدا کنم
عاشقان را در جهان شیدا کنم

=== بخش 4 ===

بود عطاری عجب شوریده‌حال
در ره تحقیق او را صد کمال

حال با خالق عجب بوَد‌، ای پسر
نی چو حال این خیال بی‌خبر

در امور سرّ حق ره برده بود
نی چو حال ما و من در پرده بود

از یقین خویش حاصل کرده بود
در یقین خویش واصل گشته بود

علویی در خود چو شوقی داشت او
هیچ علمی را فرو نگذاشت او

جمله مردان در فنای ره شدند
در فنای حق به حق آگه شدند

جسم و جان و دین و دل درباختند
تا کمال راه دین دریافتند

زهد را و علم را و قال و قیل
جمله را انداختند در آب نیل

ای برادر غیر حق جز نیست کس
اهل معنی را همین باشد و بس

گر تو غیر حق نه‌بینی در جهان
بر تو گردد روشن اسرار نهان

چون که اندر راه حق یک تن شوی
از وجود خویشتن فارغ شوی

گر ز جسم و جان شود کلی به‌در
آن زمان ز اسرار حق یابی خبر

عقل او در گفت سودا می‌کند
عشق هر دم خود به یغما می‌کند

عقل شیطان گفت من ز آدم بهم
اوست سلطانی و من نورانیم

حق تعالی گفت ای ملعون شده
از طریق راه حق بیرون شده

آدم و معنی ندیده بالیقین
روح پاکش رحمة للعالمین

او من است و من ویم ای بی‌خبر
لاجرم در راه معنی کور و کر

گر ترا دیده بُدی در راه ما
آدم ما را بدیدی همچو ما

چون ندیدی آدمی را با یقین
نام تو کردیم ابلیس لعین

ای برادر با کمال خویش باش
در ره توحید حق بی‌کیش باش

بگذر از کفر و نفاق کیش دین
تا رسی در قرب رب العالمین

خودپرستان اندرین ره گمرهند
در طریق عشق حق آگه‌ترند

نفس انسان سد راه عشق شد
عاشقان را راه پس در عشق شد

عشق را بگزین و نفست را بسوز
تا شب تاریک گردد همچو روز

نفس را اینجا حجاب راه دان
این سخن را از دل آگاه دان

این نه تقلید است نه این راهها است
راه تحقیق است و راه مصطفی است

هر که اندر بند نفس خویش ماند
از ره حق همچو کافر کیش ماند

در ره توحید جان ایثار کن
دیده را در باز رو دیدار کن

در جمال حق جمال حق ببین
در صفات ذات رب العالمین

من نمودم از برای جمله‌تان
من سزاوارم برای جمله‌تان

من خدایم من خدایم من خدا
فارغم از کبر و کینه وز هوا

سرّ بی‌سرنامه را پیدا کنم
عاشقان را در جهان شیدا کنم

=== بخش 5 ===

بود شیخی گفت ما را رو به چین
بود گر کافر نداری کیش و دین

پیشوای ماست همچون مصطفاست
لاجرم بود آنچه گویی بی‌رواست

بعد از آن عطار گفت ای کور و کر
از رموز سر عشقی بی‌خبر

تو به بندی صورت وامانده‌ای
کی تو حرف حق احمد خوانده‌ای‌؟

لی مع الله گفت احمد در میان
تو کجا دانی که هستی در میان

تو به صورت همچو کافر مانده‌ای
واصل حق را تو کافر خوانده‌ای

خرقهٔ ناموس را پوشیده‌ای
ونگه سالوس را پوشیده‌ای

بت‌پرستی می‌کنی در زیر دلق
می‌نمایی خویش را صوفی به خلق

تو سلوک راه از خود کرده‌ای
لاجرم در صد هزاران پرده‌ای

دام‌گاهی کرده‌ای این خرق را
می‌فریبی هر زمان این خلق را

در خودی خود گرفتار آمدی
لاجرم در عین پندار آمدی

راه تجرید و فنا راه تو هست
تو سخن کم کن که آن راه تو هست

روی تقلیدی بماندی مبتلا
تو کجا و سرّ توحید از کجا

رو که راه بی‌نشان راه تو نیست
عقل را در راه معنی روشکیست

تو نمی‌دانی که من هستم چنین
بی‌هوا ماییم بر روی زمین

من خدایم من خدایم من خدا
فارغم از کبر و کینه وز هوا

سرّ بی‌سر‌نامه را پیدا کنم
عاشقان را در جهان شیدا کنم

=== بخش 6 ===

این سخن را از ره مردی شنو
تا نمانی در قیامت در گرو

جوهر عشق از تو پیدا می‌شود
هر دوعالم در دلت یکتا شود

بی تو در شک نامده درّ یقین
بگذری ازکفر و از اسلام و دین

آن زمان تو عشق را لائق شوی
عشق حق را عاشق صادق شوی

گر مرا از عشق تو باشد خبر
مرتدی باشیم و در ره بی خبر

آن چنان خواهم که کلی گم شوی
تا ز پستی آدم مردم شوی

ورنه همچون زاهدان کور و کر
چون ز هستی خودت باشد خبر

کی توانم کرد پنهان دود را
من نه زهر کاشته نمرود را

بحر معنی بی‌نهایت آمده
لاشکی بی حد و غایت آمده

یافتم یک قطره از بحر صفا
ز آن بر آمد هر زمانی موج‌ها

راه توحید عیانی داشتم
گنج اسرار نهانی داشتم

راه حق را صادق عشق آمدم
حق حق است حق مطلق آمدم

من خدایم من خدایم من خدا
فارغم از کبر و کینه وز هوا

سر بیسر نامه را پیدا کنم
عاشقان رادرجهان شیدا کنم

=== بخش 7 ===

گفتم ای دارندهٔ کون و مکان
غیر تو کس نیست در هر دو جهان

گفتم ای دارندهٔ عرش مجید
عرش و کرسی از تو هم صورت ندید

گفتم ای دارندهٔ لوح و قلم
این جهان و آن جهان از تو علم

گفتم ای دانای بینا آمده
خلق عالم از تو حیران آمده

می‌کنم من ختم بی سر نامه را
می‌کنم آلوده در خون جامه را

لیک در دریای خون غوطه زدم
بعد ازآن کردم وضو در خون شدم

مردمان گفتند و پنجه دیدهٔ
روی خود در خون چرا آلودهٔ

گفتم این دم می‌گذارم من نماز
پس وضو سازم به خون ای پاک باز

این نماز عشق را آنجا وضو
راست ناید جز به خون پاک رو

بعد از آن گفتند مردی مرد کار
از تصوف این زمان امری بیار

گفت هم هر رنگ من بینی چنین
تا ترا در راه من باشد یقین

بار دیگر گفت ای صاحب نظر
در طریق عشق ده ما را خبر

گفت پس آنجا بود گردن زدن
بعد از آن به سوختن آتش زدن

این بگفتم این چنین سر جان من
منتشر شد در جهان ایمان من

ای دریغا ختم بی سر نامه شد
لیک در سیلاب خون تر جامه شد

ای دریغا در خودی در مانده‌ام
لاجرم در صد بلا افتاده‌ام

ای دریغا بی نوایان یقین
راه رفتند و بماندم این چنین

ای دریغا عارفان با وفا
شان برفتند و بماندم در قفا

ای دریغا سالکان راه بین
راه رفتند و بماندم این چنین

ای دریغا صوفیان با صفا
شان برفتند و بماندم مبتلا

ای دریغا نفس ما در معصیت
خود خودی کرده بری از معرفت

ای دریغا عاشقی را با ادب
جمله در تجرید دایم خشک لب

هر که او خود را فنا کلی شناخت
اندر آن جائی بقانی کل بساخت

[Total: 214 couplets across 7 sections]

Source Colophon

Source: Ganjoor.net — ganjoor.net/attar/bisarname
Edition: Standard received text of the Bisar-nama
Author: Farid ud-Din Attar of Nishapur (~1145–1221 CE)
Language: Classical Persian
License: Public domain (12th-century text)

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