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6
2025-2049

  • از پس صد سال آنچ آید ازو  ** پیر می‌بیند معین مو به مو  2025
  • The Pír is seeing distinctly, hair by hair, what will become of him (the Khwája) after a hundred years.

  • اندر آیینه چه بیند مرد عام  ** که نبیند پیر اندر خشت خام 
  • What does the common man see in the mirror that the Pír does not see in the crude brick (of iron)?

  • آنچ لحیانی به خانه‌ی خود ندید  ** هست بر کوسه یکایک آن پدید 
  • That which the bushy-bearded man never saw in his own house is apparent at once to him who has but a few hairs on his chin.

  • رو به دریایی که ماهی‌زاده‌ای  ** هم‌چو خس در ریش چون افتاده‌ای 
  • Go to the Sea of whose fish thou art born: how hast thou fallen, like rubbish, into the beard?

  • خس نه‌ای دور از تو رشک گوهری  ** در میان موج و بحر اولیتری 
  • Thou art not rubbish—far be it from thee! Thou art an object of envy to the pearl: thou hast the best right (to dwell) amidst the waves and the sea.

  • بحر وحدانست جفت و زوج نیست  ** گوهر و ماهیش غیر موج نیست  2030
  • ’Tis the Sea of Unity: there is no fellow or consort: its pearls and fishes are not other than its waves.

  • ای محال و ای محال اشراک او  ** دور از آن دریا و موج پاک او 
  • Oh, absurd, absurd to make (aught) its partner. Far be it from that Sea and its pure waves!

  • نیست اندر بحر شرک و پیچ پیچ  ** لیک با احول چه گویم هیچ هیچ 
  • In the Sea there is no partnership or perplexity; but what can I say to him that sees double? Nothing, nothing.

  • چونک جفت احولانیم ای شمن  ** لازم آید مشرکانه دم زدن 
  • Since we are the mates of those who see double, O idolater, ’tis necessary to speak in the fashion of him who attributes a partner (to God).

  • آن یکیی زان سوی وصفست و حال  ** جز دوی ناید به میدان مقال 
  • That Unity is beyond description and condition: nothing comes into the arena (domain) of speech except duality.

  • یا چو احول این دوی را نوش کن  ** یا دهان بر دوز و خوش خاموش کن  2035
  • Either, like the double-seeing man, drink in (absorb and be satisfied with) this duality, or close your mouth and be very silent;

  • یا به نوبت گه سکوت و گه کلام  ** احولانه طبل می‌زن والسلام 
  • Or (do both) in turns, now silence, now speech: (in the company of the uninitiated) beat the drum like him that sees double, and peace (be with you)!

  • چون ببینی محرمی گو سر جان  ** گل ببینی نعره زن چون بلبلان 
  • When you see a confidant, declare the mystery of the Spirit: (if) you see the rose, sing loud like nightingales.

  • چون ببینی مشک پر مکر و مجاز  ** لب ببند و خویشتن را خنب ساز 
  • (But) when you see (one who resembles) a water-skin full of deceit and falsehood, shut your lips and make yourself like a (dry-lipped) jar;

  • دشمن آبست پیش او مجنب  ** ورنه سنگ جهل او بشکست خنب 
  • (For) he is an enemy to the water (of spiritual life): in his presence do not move (your lips), else the stone of his ignorance breaks the jar.

  • با سیاستهای جاهل صبر کن  ** خوش مدارا کن به عقل من لدن  2040
  • Patiently endure the punishments inflicted by the ignorant man: give him fair words and dissemble (towards him) with the reason that is divinely inspired.

  • صبر با نااهل اهلان را جلاست  ** صبر صافی می‌کند هر جا دلیست 
  • Patience (shown) to the unworthy is the means of polishing (purifying) the worthy: wherever a heart exists, patience purifies it.

  • آتش نمرود ابراهیم را  ** صفوت آیینه آمد در جلا 
  • The fire of Nimrod was the means of making pure (resplendent) the (inward) mirror of Abraham in (the process of) polishing.

  • جور کفر نوحیان و صبر نوح  ** نوح را شد صیقل مرآت روح 
  • The iniquitous unbelief of Noah's people and the patience of Noah were instrumental in polishing the mirror of Noah's spirit.

  • حکایت مرید شیخ حسن خرقانی قدس الله سره 
  • Story of the disciple of Shaykh (Abú) Hasan Kharraqání, may God sanctify his spirit!

  • رفت درویشی ز شهر طالقان  ** بهر صیت بوالحسین خارقان 
  • A dervish went from the town of Tálaqán because of the fame of Abu ’l- Husayn of Kháraqán.

  • کوهها ببرید و وادی دراز  ** بهر دید شیخ با صدق و نیاز  2045
  • He traversed the mountains and the long valley to visit the Shaykh who was endowed with sincerity and fervent supplication.

  • آنچ در ره دید از رنج و ستم  ** گرچه در خوردست کوته می‌کنم 
  • Although the afflictions and injuries which he suffered on the road are deserving (of mention), I will abridge (the story).

  • چون به مقصد آمد از ره آن جوان  ** خانه‌ی آن شاه را جست او نشان 
  • When the young man reached the end of his journey, he asked to be directed to the house of that (spiritual) king.

  • چون به صد حرمت بزد حلقه‌ی درش  ** زن برون کرد از در خانه سرش 
  • As soon as he knocked at his door with a hundred reverences, the (Shaykh's) wife put forth her head from the door of the house,

  • که چه می‌خواهی بگو ای ذوالکرم  ** ژگفت بر قصد زیارت آمدم 
  • Saying, “What do you want? Tell (me), kind sir.” He replied, “I have come with the intention of paying a visit (to the Shaykh).”