ای ضیاء الحق حسام دین و دل ** کی توان اندود خورشیدی به گل 2010
O Radiance of God, Husám (Sword) religious and spiritual, how can a sun be daubed over with clay?
قصد کردستند این گل‌پاره‌ها ** که بپوشانند خورشید ترا
These lumps of clay (thy detractors) attempted (in vain) to cover up thy sun.
در دل که لعلها دلال تست ** باغها از خنده مالامال تست
The rubies in the mountain's heart are brokers (advertisers) of thee; the orchards in (their) laughter (full-blown beauty) are filled to the brim with thee.
محرم مردیت را کو رستمی ** تا ز صد خرمن یکی جو گفتمی
For one familiar (as I am) with thy manhood, where is a Rustam that I might tell (him) a single barley-corn (thereof) out of (thy) hundred stacks?
چون بخواهم کز سرت آهی کنم ** چون علی سر را فرو چاهی کنم
When I wish to sigh forth thy secret, like ‘Alí I put my head down into a well.
چونک اخوان را دل کینه‌ورست ** یوسفم را قعر چه اولیترست 2015
Since his brethren have vindictive hearts, the bottom of the well is (the) best (place) for my Joseph.
مست گشتم خویش بر غوغا زنم ** چه چه باشد خیمه بر صحرا زنم
I have become intoxicated, I will set about making a row: what of the well? I will pitch my tent in the open plain.
بر کف من نه شراب آتشین ** وانگه آن کر و فر مستانه بین
Put the fiery wine in my hand, and then behold the pomp and glory that is enjoyed by the drunken!
منتظر گو باش بی گنج آن فقیر ** زآنک ما غرقیم این دم در عصیر
Bid the fakir wait (though he is still) without the treasure, for at this moment we are drowned in the syrup (of union).
از خدا خواه ای فقیر این دم پناه ** از من غرقه شده یاری مخواه
Now, O fakir, seek refuge with God: do not seek help from me who am drowned;
که مرا پروای آن اسناد نیست ** از خود و از ریش خویشم یاد نیست 2020
For I have no concern with lending support (to you): I have no recollection of myself and my own beard.
باد سبلت کی بگنجد و آب رو ** در شرابی که نگنجد تار مو
How should there be room for wind of the moustache (self-assertion) and water of the face (personal reputation) in the wine in which there is no room for a single hair (of self-existence)?
در ده ای ساقی یکی رطلی گران ** خواجه را از ریش و سبلت وا رهان
Hand (him) a heavy (large) goblet, O cup-bearer: deliver the Khwája from his beard and moustache.
نخوتش بر ما سبالی می‌زند ** لیک ریش از رشک ما بر می‌کند
His arrogance is (contemptuously) curling a moustache at us, but he is (really) tearing out his beard in envy of us.
مات او و مات او و مات او ** که همی‌دانیم تزویرات او
(He is) mated by Him (God), mated by Him, mated by Him, for we are acquainted with his impostures.
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.
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).”
خنده‌ای زد زن که خه‌خه ریش بین ** این سفرگیری و این تشویش بین 2050
The wife gave a (loud) laugh. “Ha, ha,” she exclaimed, “look at your beard, look at this undertaking of a journey and (all) this trouble!
خود ترا کاری نبود آن جایگاه ** که به بیهوده کنی این عزم راه
Was there nothing for you to do in the place (where you come from), that you should idly set out upon this expedition?
اشتهای گول‌گردی آمدت ** یا ملولی وطن غالب شدت
Did you feel a craving to indulge in foolish sight-seeing, or were you overcome by disgust with your home?
یا مگر دیوت دو شاخه بر نهاد ** بر تو وسواس سفر را در گشاد
Or, perchance, the Devil laid on you a two-forked barnacle and let loose upon you the temptation to travel.”
گفت نافرجام و فحش و دمدمه ** من نتوانم باز گفتن آن همه
She uttered unseemly and foul and silly words: I cannot relate all of them.
از مثل وز ریش‌خند بی‌حساب ** آن مرید افتاد از غم در نشیب 2055
The disciple was thrown into a painful state of dejection by her parables and countless mockeries.
پرسیدن آن وارد از حرم شیخ کی شیخ کجاست کجا جوییم و جواب نافرجام گفتن حرم
How the new-comer asked the Shaykh's wife, “Where is the Shaykh? Where shall I look for him?” and the rude answer given by the Shaykh's wife.
اشکش از دیده بجست و گفت او ** با همه آن شاه شیرین‌نام کو
Tears burst from his eyes, and he said, “Nevertheless, where is that (spiritual) king of sweet name?”
گفت آن سالوس زراق تهی ** دام گولان و کمند گمرهی
She replied, “That vain hypocritical impostor, a trap for fools and a noose for (leading into) error—
صد هزاران خام ریشان هم‌چو تو ** اوفتاده از وی اندر صد عتو
Hundreds of thousands of callow simpletons like you have fallen, through him, into a hundred rebelliousnesses.
گر نبینیش و سلامت وا روی ** خیر تو باشد نگردی زو غوی
If you should not see him and return (home) in safety, it will be good (luck) for you: you will not be led astray by him.