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(۱۰) حکایت محمود با شیخ خرقانی / (10) The Tale of Mahmud and Sheikh Kharaqani

Original content

مگر محمود می آمد ز راهی
درآمد پیش خرقانی پگاهی

ولیکن امتحان شیخ را شاه
ایاز خاص خود را خواند آنگاه

لباس خود درو پوشید آن روز
که من جان دارم او شاه دلفروز

ولی چون کرد خرقانی نگاهی
بدو گفتا نه ای جاندار، شاهی

بیا تا پیش من ای شاه درویش
که حق اکنون ترا کردست فاپیش

تو ای محمود اگرچه پادشائی
ولیکن دل همی خواهد گدائی

همه ملک جهان داری مسلم
همه در دست و این می بایدت هم

چو تو در ملک عالم پادشاهی
چو درویشان چرا نان پاره خواهی

نه بینی آنکه محمود ازل بود
که او را نیز گوئی این عمل بود

چو دریاهای بی پایان صفت داشت
جهان پر عارف و پر معرفت داشت

رها کرد آن همه از بهر آدم
برون آمد بدست خلق عالم

بپاکی آن صفت را شد خریدار
بدست آن صفت آمد پدیدار

چو من بیمار گشتم هان چه بودت؟
که خود بیمارپرس من نبودت

چو نان و آب جستم از در تو
شدم بی این و بی آن از بر تو

که از تو مال و نفس خود خرم باز
که از تو وام می خواهم زهی راز

منم با این همه مشتاقم و دوست
اگر مشتاق من باشی تو نیکوست

عزیزا می ندانم کین چه کارست
چه درد است این چه عشق است این چه نار است

باستغنا ربوبیت بباید
ولیکن در عبودیت بباید

خداوندا قوی کاری است اما
کسی را نیست معلوم این معما

بنی آدم، حقیقت، چون ایاز است
که او را خاص، محمودش لباس است

در اول چون بدادت صورت خویش
صفات خویش آرد آخرت پیش

گهی نام تو نام خویشتن کرد
گه اسم خویش اسم ما و من کرد

دگر چون نیست دستوری چه گویم
خدا نزدیک و تو دوری، چه گویم

بحق تا باخودی ره کی توان برد
ولی گر بیخودی این پی توان برد

English translation

Perhaps Mahmud was coming from some way, He came before Kharaqani at dawn. But to test the Sheikh, the King Then called his favorite Ayaz, Dressed him in his own clothes that day, Saying: 'I am the guard, and he is the heart-delighting king.' But when Kharaqani looked, He said to him: 'You are not a guard, you are the king! Come to me, O dervish king, For Truth (God) has now brought you forward. You, O Mahmud, although you are a king, Yet your heart desires begging (spiritual poverty). You possess the entire realm of the world, All is in your hand, and yet you need this too. Since you are a king in the realm of the world, Why, like dervishes, do you desire a morsel of bread?' Do you not see that He who was the Eternal Mahmud (God), That He also, so to speak, had this practice? While He possessed the attribute of endless oceans, And the world was full of gnostics and gnosis, He left all that for the sake of Adam, And emerged in the hands of the world's creation. In purity He became the purchaser of that attribute, By the hand of that attribute He became manifest. 'When I fell ill, what happened to you? For you yourself did not inquire after my illness. When I sought bread and water from your door, I went away from your presence without this and without that.' For from you I buy back my wealth and self, For from you I ask a loan; oh, what a secret! Despite all this, I am eager and a friend; If you are eager for me, it is beautiful. O dear friend, I know not what work this is, What pain is this, what love is this, what fire is this? In the state of self-sufficiency (istighna), divinity is required, But in the state of servitude, it is required. O Lord, it is a powerful work, but No one knows this riddle. The children of Adam, in truth, are like Ayaz, For whom his special Mahmud (God/the Beloved) is the garment. In the beginning, when He gave you His own form, At the end He brings His own attributes before you. Sometimes He made your name His own name, Sometimes He made His name the name of 'us' and 'I'. Since there is no permission to speak further, what can I say? God is near, and you are far; what can I say? In truth, as long as you are with yourself, how can you find the way? But if you are selfless, you can trace this path.

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Updated 2026-07-03

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Humanities

Literature

Persian Literature Prerequisite Course

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