O Radiance of God, Husám (Sword) religious and spiritual, how can a sun be daubed over with clay?2010
ای ضیاء الحق حسام دین و دل ** کی توان اندود خورشیدی به گل
These lumps of clay (thy detractors) attempted (in vain) to cover up thy sun.
قصد کردستند این گل‌پاره‌ها ** که بپوشانند خورشید ترا
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.
در دل که لعلها دلال تست ** باغها از خنده مالامال تست
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?
محرم مردیت را کو رستمی ** تا ز صد خرمن یکی جو گفتمی
When I wish to sigh forth thy secret, like ‘Alí I put my head down into a well.
چون بخواهم کز سرت آهی کنم ** چون علی سر را فرو چاهی کنم
Since his brethren have vindictive hearts, the bottom of the well is (the) best (place) for my Joseph.2015
چونک اخوان را دل کینه‌ورست ** یوسفم را قعر چه اولیترست
I have become intoxicated, I will set about making a row: what of the well? I will pitch my tent in the open plain.
مست گشتم خویش بر غوغا زنم ** چه چه باشد خیمه بر صحرا زنم
Put the fiery wine in my hand, and then behold the pomp and glory that is enjoyed by the drunken!
بر کف من نه شراب آتشین ** وانگه آن کر و فر مستانه بین
Bid the fakir wait (though he is still) without the treasure, for at this moment we are drowned in the syrup (of union).
منتظر گو باش بی گنج آن فقیر ** زآنک ما غرقیم این دم در عصیر
Now, O fakir, seek refuge with God: do not seek help from me who am drowned;
از خدا خواه ای فقیر این دم پناه ** از من غرقه شده یاری مخواه
For I have no concern with lending support (to you): I have no recollection of myself and my own beard.2020
که مرا پروای آن اسناد نیست ** از خود و از ریش خویشم یاد نیست
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)?
باد سبلت کی بگنجد و آب رو ** در شرابی که نگنجد تار مو
Hand (him) a heavy (large) goblet, O cup-bearer: deliver the Khwája from his beard and moustache.
در ده ای ساقی یکی رطلی گران ** خواجه را از ریش و سبلت وا رهان
His arrogance is (contemptuously) curling a moustache at us, but he is (really) tearing out his beard in envy of us.
نخوتش بر ما سبالی می‌زند ** لیک ریش از رشک ما بر می‌کند
(He is) mated by Him (God), mated by Him, mated by Him, for we are acquainted with his impostures.
مات او و مات او و مات او ** که همی‌دانیم تزویرات او
The Pír is seeing distinctly, hair by hair, what will become of him (the Khwája) after a hundred years.2025
از پس صد سال آنچ آید ازو ** پیر می‌بیند معین مو به مو
What does the common man see in the mirror that the Pír does not see in the crude brick (of iron)?
اندر آیینه چه بیند مرد عام ** که نبیند پیر اندر خشت خام
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.
آنچ لحیانی به خانه‌ی خود ندید ** هست بر کوسه یکایک آن پدید
Go to the Sea of whose fish thou art born: how hast thou fallen, like rubbish, into the beard?
رو به دریایی که ماهی‌زاده‌ای ** هم‌چو خس در ریش چون افتاده‌ای
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.
خس نه‌ای دور از تو رشک گوهری ** در میان موج و بحر اولیتری
’Tis the Sea of Unity: there is no fellow or consort: its pearls and fishes are not other than its waves.2030
بحر وحدانست جفت و زوج نیست ** گوهر و ماهیش غیر موج نیست
Oh, absurd, absurd to make (aught) its partner. Far be it from that Sea and its pure waves!
ای محال و ای محال اشراک او ** دور از آن دریا و موج پاک او
In the Sea there is no partnership or perplexity; but what can I say to him that sees double? Nothing, nothing.
نیست اندر بحر شرک و پیچ پیچ ** لیک با احول چه گویم هیچ هیچ
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).
That Unity is beyond description and condition: nothing comes into the arena (domain) of speech except duality.
آن یکیی زان سوی وصفست و حال ** جز دوی ناید به میدان مقال
Either, like the double-seeing man, drink in (absorb and be satisfied with) this duality, or close your mouth and be very silent;2035
یا چو احول این دوی را نوش کن ** یا دهان بر دوز و خوش خاموش کن
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)!
یا به نوبت گه سکوت و گه کلام ** احولانه طبل می‌زن والسلام
When you see a confidant, declare the mystery of the Spirit: (if) you see the rose, sing loud like nightingales.
چون ببینی محرمی گو سر جان ** گل ببینی نعره زن چون بلبلان
(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;
چون ببینی مشک پر مکر و مجاز ** لب ببند و خویشتن را خنب ساز
(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.
دشمن آبست پیش او مجنب ** ورنه سنگ جهل او بشکست خنب
Patiently endure the punishments inflicted by the ignorant man: give him fair words and dissemble (towards him) with the reason that is divinely inspired.2040
با سیاستهای جاهل صبر کن ** خوش مدارا کن به عقل من لدن
Patience (shown) to the unworthy is the means of polishing (purifying) the worthy: wherever a heart exists, patience purifies it.
صبر با نااهل اهلان را جلاست ** صبر صافی می‌کند هر جا دلیست
The fire of Nimrod was the means of making pure (resplendent) the (inward) mirror of Abraham in (the process of) polishing.
آتش نمرود ابراهیم را ** صفوت آیینه آمد در جلا
The iniquitous unbelief of Noah's people and the patience of Noah were instrumental in polishing the mirror of Noah's spirit.
جور کفر نوحیان و صبر نوح ** نوح را شد صیقل مرآت روح
Story of the disciple of Shaykh (Abú) Hasan Kharraqání, may God sanctify his spirit!
حکایت مرید شیخ حسن خرقانی قدس الله سره
A dervish went from the town of Tálaqán because of the fame of Abu ’l- Husayn of Kháraqán.
رفت درویشی ز شهر طالقان ** بهر صیت بوالحسین خارقان
He traversed the mountains and the long valley to visit the Shaykh who was endowed with sincerity and fervent supplication.2045
کوهها ببرید و وادی دراز ** بهر دید شیخ با صدق و نیاز
Although the afflictions and injuries which he suffered on the road are deserving (of mention), I will abridge (the story).
آنچ در ره دید از رنج و ستم ** گرچه در خوردست کوته می‌کنم
When the young man reached the end of his journey, he asked to be directed to the house of that (spiritual) king.
چون به مقصد آمد از ره آن جوان ** خانه‌ی آن شاه را جست او نشان
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,
چون به صد حرمت بزد حلقه‌ی درش ** زن برون کرد از در خانه سرش
Saying, “What do you want? Tell (me), kind sir.” He replied, “I have come with the intention of paying a visit (to the Shaykh).”
که چه می‌خواهی بگو ای ذوالکرم ** ژگفت بر قصد زیارت آمدم
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!2050
خنده‌ای زد زن که خه‌خه ریش بین ** این سفرگیری و این تشویش بین
Was there nothing for you to do in the place (where you come from), that you should idly set out upon this expedition?
خود ترا کاری نبود آن جایگاه ** که به بیهوده کنی این عزم راه
Did you feel a craving to indulge in foolish sight-seeing, or were you overcome by disgust with your home?
اشتهای گول‌گردی آمدت ** یا ملولی وطن غالب شدت
Or, perchance, the Devil laid on you a two-forked barnacle and let loose upon you the temptation to travel.”
یا مگر دیوت دو شاخه بر نهاد ** بر تو وسواس سفر را در گشاد
She uttered unseemly and foul and silly words: I cannot relate all of them.
گفت نافرجام و فحش و دمدمه ** من نتوانم باز گفتن آن همه
The disciple was thrown into a painful state of dejection by her parables and countless mockeries.2055
از مثل وز ریش‌خند بی‌حساب ** آن مرید افتاد از غم در نشیب
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.
پرسیدن آن وارد از حرم شیخ کی شیخ کجاست کجا جوییم و جواب نافرجام گفتن حرم
Tears burst from his eyes, and he said, “Nevertheless, where is that (spiritual) king of sweet name?”
اشکش از دیده بجست و گفت او ** با همه آن شاه شیرین‌نام کو
She replied, “That vain hypocritical impostor, a trap for fools and a noose for (leading into) error—
گفت آن سالوس زراق تهی ** دام گولان و کمند گمرهی
Hundreds of thousands of callow simpletons like you have fallen, through him, into a hundred rebelliousnesses.
صد هزاران خام ریشان هم‌چو تو ** اوفتاده از وی اندر صد عتو
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.
گر نبینیش و سلامت وا روی ** خیر تو باشد نگردی زو غوی