از تواضع چون ز گردون شد بزیر ** گشت جزو آدمی حی دلیر
Forasmuch as it came down from Heaven on account of humility, it became part of the living and valiant man.
پس صفات آدمی شد آن جماد ** بر فراز عرش پران گشت شاد
Hence that inanimate matter (rain and sunlight) was turned into human qualities and soared joyously above the empyrean,
کز جهان زنده ز اول آمدیم ** باز از پستی سوی بالا شدیم
Saying, “We came at first from the living world, and have (now) gone back from below to above.”
جمله اجزا در تحرک در سکون ** ناطقان که انا الیه راجعون
All particles (of phenomenal being), (whether) in movement (or) at rest, are speakers (and declare): “Verily, to Him we are returning.”
ذکر و تسبیحات اجزای نهان ** غلغلی افکند اندر آسمان465
The praises and glorifications of the hidden particles have filled Heaven with an uproar.
چون قضا آهنگ نارنجات کرد ** روستایی شهریی را مات کرد
When the Decree (of God) set out to (use) enchantments, the countryman checkmated a townsman.
با هزاران حزم خواجه مات شد ** زان سفر در معرض آفات شد
Notwithstanding thousands of (good) resolutions, the Khwája was checkmated, and from that journey (which he undertook) he fell into the midst of calamities.
اعتمادش بر ثبات خویش بود ** گرچه که بد نیم سیلش در ربود
His reliance was upon his own firmness, (but) though he was (as) a mountain, a half-flood swept him away.
چون قضا بیرون کند از چرخ سر ** عاقلان گردند جمله کور و کر
When the Decree puts forth its head from Heaven, all the intelligent become blind and deaf;
ماهیان افتند از دریا برون ** دام گیرد مرغ پران را زبون470
Fishes are cast out of the sea; the snare catches miserably the flying bird.
تا پری و دیو در شیشه شود ** بلک هاروتی به بابل در رود
Even genie and demon go into the bottle; nay, a Hárút goes into (the pit of) Babylon.
جز کسی کاندر قضا اندر گریخت ** خون او را هیچ تربیعی نریخت
(All are lost) except that one who has taken refuge with the Decree: his blood no (astrological) quadrature (ever) shed.
غیر آن که در گریزی در قضا ** هیچ حیله ندهدت از وی رها
Except that you take refuge with the Decree, no contrivance will give you release from it.
قصه‌ی اهل ضروان و حیلت کردن ایشان تا بی زحمت درویشان باغها را قطاف کنند
The Story of the people of Zarwán and how they contrived that they should pick the fruit in their orchards without being troubled by the poor.
قصه‌ی اصحاب ضروان خوانده‌ای ** پس چرا در حیله‌جویی مانده‌ای
You have read the story of the people of Zarwán: then why have you persisted in seeking expedients?
حیله می‌کردند کزدم‌نیش چند ** که برند از روزی درویش چند475
Several (noxious) men who stung like scorpions were contriving that they might cut off part of the daily bread of some poor folk.
شب همه شب می‌سگالیدند مکر ** روی در رو کرده چندین عمرو و بکر
During the night, the whole night, they were devising a plot; many a ‘Amr and Bakr had put their faces together.
خفیه می‌گفتند سرها آن بدان ** تا نباید که خدا در یابد آن
Those wicked men were speaking their inmost thoughts in secret, lest God should discover it.
با گل انداینده اسگالید گل ** دست کاری می‌کند پنهان ز دل
Did the clay devise (evil) against the Plasterer? Is the hand doing any work that is hidden from the heart?
گفت الا یعلم هواک من خلق ** ان فی نجواک صدقا ام ملق
He (God) hath said, “Doth not He who created (thee) know thy desire, (doth not He know) whether in thy secret conversation there is sincerity or cajolery?”
گفت یغفل عن ظعین قد غدا ** من یعاین این مثواه غدا480
He hath said, "Shall He be forgetful of a traveller who has set out at morn, One who sees plainly where shall be his lodging to-morrow?"
اینما قد هبطا او صعدا ** قد تولاه و احصی عددا
Wheresoever he has descended or mounted, He hath taken charge of it and reckoned (it) up by number.
گوش را اکنون ز غفلت پاک کن ** استماع هجر آن غمناک کن
Now purge your ear of forgetfulness and listen to the separation (forlorn plight) of the sorrowful one.
آن زکاتی دان که غمگین را دهی ** گوش را چون پیش دستانش نهی
Know that when you set your ear to his tale, that is the alms which you give to the sad;
بشنوی غمهای رنجوران دل ** فاقه‌ی جان شریف از آب و گل
(For) you will hear the sorrows of the heart-sick—the starvation of the noble spirit by the water and clay (of the body).
خانه‌ی پر دود دارد پر فنی ** مر ورا بگشا ز اصغا روزنی485
(Though it is) one filled with knowledge, it hath a house filled with smoke: open a window for it by listening.
گوش تو او را چو راه دم شود ** دود تلخ از خانه‌ی او کم شود
When your ear becomes a way of breath (relief) for it, the bitter smoke will decrease (and disappear) from its house.
غمگساری کن تو با ما ای روی ** گر به سوی رب اعلی می‌روی
Show sympathy with us, O well-watered (prosperous) one, if you are faring to wards the most high Lord.
این تردد حبس و زندانی بود ** که بنگذارد که جان سویی رود
This vacillation is a prison and gaol that will not let the soul go in any direction.
این بدین سو آن بدان سو می‌کشد ** هر یکی گویا منم راه رشد
This (motive) draws (you) in one direction, and that (motive) in another, each (motive) saying, “I am the right way.”
این تردد عقبه‌ی راه حقست ** ای خنک آن را که پایش مطلقست490
This vacillation is a precipice on the Way to God: oh, blest is he whose feet are loosed (from its bonds).
بی‌تردد می‌رود در راه راست ** ره نمی‌دانی بجو گامش کجاست
He fares on the right way without vacillation: (if) you do not know the way, seek (to find) where his footprints are.
گام آهو را بگیر و رو معاف ** تا رسی از گام آهو تا بناف
Cleave to the footprints of the deer and advance safely, that from the deer's footprints you may attain to the musk-gland.
زین روش بر اوج انور می‌روی ** ای برادر گر بر آذر می‌روی
By means of this wayfaring you will ascend to the most luminous zenith, O brother, if you will walk on the fire (of tribulation).
نه ز دریا ترس نه از موج و کف ** چون شنیدی تو خطاب لا تخف
(There is) no fear of sea or waves or foam, since you have heard the (Divine) allocution, “Be not afraid.”
لا تخف دان چونک خوفت داد حق ** نان فرستد چون فرستادت طبق495
Know that it is (a fulfilment of) Be not afraid, when God hath given you the fear (which causes you to refrain from sin): He will send the bread, since He hath sent the tray to you.
خوف آن کس راست کو را خوف نیست ** غصه‌ی آن کس را کش اینجا طوف نیست
The fear (danger) is for that one who has no fear (of God); the anguish (is) for that one who does not frequent this place (where God is feared).
روان شدن خواجه به سوی ده
The Khwaja’s departure to the country.
خواجه در کار آمد و تجهیز ساخت ** مرغ عزمش سوی ده اشتاب تاخت
The Khwaja got to work and made preparations (for the journey): the bird, his resolve (to set out), sped rapidly towards the country.
اهل و فرزندان سفر را ساختند ** رخت را بر گاو عزم انداختند
His kinsfolk and children made ready for the journey and threw the baggage upon the ox of departure,
شادمانان و شتابان سوی ده ** که بری خوردیم از ده مژده ده
Rejoicing and hastening towards the country, saying, “We have eaten some fruit (in anticipation) : give (us) the glad news of ( arrival in) the country!
مقصد ما را چراگاه خوشست ** یار ما آنجا کریم و دلکشست500
The place for which we are bound is a sweet pasturage, and our friend there is kind and charming.
با هزاران آرزومان خوانده است ** بهر ما غرس کرم بنشانده است
He has invited us with thousands of wishes, he has planted for us the shoot of kindness.
ما ذخیره‌ی ده زمستان دراز ** از بر او سوی شهر آریم باز
From him we shall bring back to town the store of the country-side ( to sustain us) during the ling winter.
بلک باغ ایثار راه ما کند ** در میان جان خودمان جا کند
Nay, he will give up the orchard for our sake, he will make a place for us in the middle of his soul.
عجلوا اصحابنا کی تربحوا ** عقل می‌گفت از درون لا تفرحوا
Hasten, friends, that ye may get gain!” (But) Reason from within was saying ( to them), “Do not rejoice!”
من رباح الله کونوا رابحین ** ان ربی لا یحب الفرحین505
Be gainers by the gain of God:lo, my Lord loveth not them that rejoice (overmuch).
افرحوا هونا بما آتاکم ** کل آت مشغل الهاکم
Rejoice (but) moderately on account of what He causeth to come to you: everything that comes and is a source of preoccupation diverts you (from Him).
شاد از وی شو مشو از غیر وی ** او بهارست و دگرها ماه دی
Rejoice in Him, do not rejoice in aught except Him: He is (as) the spring, and (all) other things (as) the month of December.
هر چه غیر اوست استدراج تست ** گرچه تخت و ملکتست و تاج تست
Everything other than He is the (means of) leading you gradually to perdition, (even) though it is your throne and kingdom and your crown.
شاد از غم شو که غم دام لقاست ** اندرین ره سوی پستی ارتقاست
Rejoice in sorrow, for sorrow is the snare of (means of attaining to) union (with God): in this Way the ascent is downwards.
غم یکی گنجیست و رنج تو چو کان ** لیک کی در گیرد این در کودکان510
Sorrow is a treasure, and your pain is as the mine, but how should this (saying) catch hold of (make an impression on) children?