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6
2023-2072

  • 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.
  • 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 with sincerity and fervent supplication (in order) to visit the Shaykh.
  • 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.
  • لاف‌کیشی کاسه‌لیسی طبل‌خوار  ** بانگ طبلش رفته اطراف دیار  2060
  • A braggart, a lick-platter, a parasite: the noise of his drum has reached the remotest parts of the world.
  • سبطیند این قوم و گوساله‌پرست  ** در چنین گاوی چه می‌مالند دست 
  • These folk (who follow him) are (like) Israelites and worshippers of the (golden) calf: why do they fondle such a cow?
  • جیفة اللیلست و بطال النهار  ** هر که او شد غره‌ی این طبل‌خوار 
  • Any one who is duped by this parasite is a carcase by night and a good-for-nothing by day.
  • هشته‌اند این قوم صد علم و کمال  ** مکر و تزویری گرفته کینست حال 
  • These folk have abandoned a hundred kinds of knowledge and perfection and have embraced a deceit and imposture, saying, ‘This is ecstasy.’
  • آل موسی کو دریغا تاکنون  ** عابدان عجل را ریزند خون 
  • Alas, where are the family of Moses that now they might shed the blood of the calf-worshippers
  • شرع و تقوی را فکنده سوی پشت  ** کو عمر کو امر معروفی درشت  2065
  • (Who) have cast religion and piety behind their backs? Where is ‘Umar? Where is a stern command to act righteously?
  • کین اباحت زین جماعت فاش شد  ** رخصت هر مفسد قلاش شد 
  • For the licence practised by these people has become notorious: ’tis an indulgence enjoyed by every scoundrelly evil-doer.
  • کو ره پیغامبری و اصحاب او  ** کو نماز و سبحه و آداب او 
  • Where is the Way of the Prophet and his Companions? Where are his ritual prayer and rosary and (religious) observances?”
  • جواب گفتن مرید و زجر کردن مرید آن طعانه را از کفر و بیهوده گفتن 
  • How the disciple answered that railing woman and bade her refrain from her unbelief and idle talk.
  • بانگ زد بر وی جوان و گفت بس  ** روز روشن از کجا آمد عسس 
  • The youth cried out at her and said, “Enough! In bright daylight where did the night-patrol come from?
  • نور مردان مشرق و مغرب گرفت  ** اسمانها سجده کردند از شگفت 
  • The splendour of the (holy) men has overspread the East and the West: the heavens have bowed low in amazement.
  • آفتاب حق بر آمد از حمل  ** زیر چادر رفت خورشید از خجل  2070
  • The Sun of God has risen from (the sign of) the Ram: the (material) sun has gone, shamefaced, under the veil.
  • ترهات چون تو ابلیسی مرا  ** کی بگرداند ز خاک این سرا 
  • How should the bletherings of a devil like you turn me back from the dust of this abode?
  • من به بادی نامدم هم‌چون سحاب  ** تا بگردی باز گردم زین جناب 
  • 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).