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
A braggart, a lick-platter, a parasite: the noise of his drum has reached the remotest parts of the world.2060
These folk (who follow him) are (like) Israelites and worshippers of the (golden) calf: why do they fondle such a cow?
سبطیند این قوم و گوساله‌پرست ** در چنین گاوی چه می‌مالند دست
Any one who is duped by this parasite is a carcase by night and a good-for-nothing by day.
جیفة اللیلست و بطال النهار ** هر که او شد غره‌ی این طبل‌خوار
These folk have abandoned a hundred kinds of knowledge and perfection and have embraced a deceit and imposture, saying, ‘This is ecstasy.’
هشته‌اند این قوم صد علم و کمال ** مکر و تزویری گرفته کینست حال
Alas, where are the family of Moses that now they might shed the blood of the calf-worshippers
آل موسی کو دریغا تاکنون ** عابدان عجل را ریزند خون
(Who) have cast religion and piety behind their backs? Where is ‘Umar? Where is a stern command to act righteously?2065
شرع و تقوی را فکنده سوی پشت ** کو عمر کو امر معروفی درشت
For the licence practised by these people has become notorious: ’tis an indulgence enjoyed by every scoundrelly evil-doer.
کین اباحت زین جماعت فاش شد ** رخصت هر مفسد قلاش شد
Where is the Way of the Prophet and his Companions? Where are his ritual prayer and rosary and (religious) observances?”
کو ره پیغامبری و اصحاب او ** کو نماز و سبحه و آداب او
How the disciple answered that railing woman and bade her refrain from her unbelief and idle talk.
جواب گفتن مرید و زجر کردن مرید آن طعانه را از کفر و بیهوده گفتن
The youth cried out at her and said, “Enough! In bright daylight where did the night-patrol come from?
بانگ زد بر وی جوان و گفت بس ** روز روشن از کجا آمد عسس
The splendour of the (holy) men has overspread the East and the West: the heavens have bowed low in amazement.
نور مردان مشرق و مغرب گرفت ** اسمانها سجده کردند از شگفت
The Sun of God has risen from (the sign of) the Ram: the (material) sun has gone, shamefaced, under the veil.2070
آفتاب حق بر آمد از حمل ** زیر چادر رفت خورشید از خجل
How should the bletherings of a devil like you turn me back from the dust of this abode?
ترهات چون تو ابلیسی مرا ** کی بگرداند ز خاک این سرا
I have not (been impelled to) come by a wind (of vain desire) like a cloud, that I should be turned back from this (holy) presence by a dust (of foolish words).
من به بادی نامدم هم‌چون سحاب ** تا بگردی باز گردم زین جناب
By virtue of that Light the calf becomes a qibla of (Divine) grace; without that Light the qibla becomes (a symbol of) infidelity and an idol.
عجل با آن نور شد قبله‌ی کرم ** قبله بی آن نور شد کفر و صنم
The licence that comes from self-will is error; the licence that comes from God is perfection.