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?
کودکان چون نام بازی بشنوند ** جمله با خر گور هم تگ می‌دوند
When children hear the name of “play,” they all run (after it) with the speed of a wild ass.
ای خران کور این سو دامهاست ** در کمین این سوی خون‌آشامهاست
O blind asses, in this direction there are snares; in this direction there are bloodsheds (concealed) in ambush.
تیرها پران کمان پنهان ز غیب ** بر جوانی می‌رسد صد تیر شیب
The arrows are flying, (but) the bow is hidden: from the Unseen World come upon youth a hundred arrows of hoary eld.
گام در صحرای دل باید نهاد ** زانک در صحرای گل نبود گشاد
You must set foot on the plain of the heart (spirit), because in the plain of (the body’s) clay there is no opening ( for spiritual progress).
ایمن آبادست دل ای دوستان ** چشمه‌ها و گلستان در گلستان515
The heart is the abode of security, O friends; (it has) fountains and rose-gardens within rose-gardens.
عج الی القلب و سر یا ساریه ** فیه اشجار و عین جاریه
Turn towards the heart and journey on, O night-travellers: therein are trees and (many) a flowing spring.
ده مرو ده مرد را احمق کند ** عقل را بی نور و بی رونق کند
Do not go to the country: the country makes a fool of a man, it makes the intellect void of light and splendour.
قول پیغامبر شنو ای مجتبی ** گور عقل آمد وطن در روستا
O chosen one, hear the Prophet’s saying: “To dwell in the country is the grave of the intellect.”
هر که را در رستا بود روزی و شام ** تا بماهی عقل او نبود تمام
If any one stay in the country a single day and evening, his intellect will not be fully restored for a month.
تا بماهی احمقی با او بود ** از حشیش ده جز اینها چه درود520
For a (whole) month foolishness will abide with him: what but these things should he reap from the parched herbage of the country?
وانک ماهی باشد اندر روستا ** روزگاری باشدش جهل و عمی
And he that stays a month in the country, ignorance and blindness will be his (lot) for a long time.
ده چه باشد شیخ واصل ناشده ** دست در تقلید و حجت در زده
What is “the country”? The Shaykh that has not been united (with god), but has become addicted to conventionality and argument.
پیش شهر عقل کلی این حواس ** چون خران چشم‌بسته در خراس
Compared with the town, (which is) Universal Reason, these senses (of ours) are like asses (going round and round) in an ass-mill with their eyes bandaged.
این رها کن صورت افسانه گیر ** هل تو دردانه تو گندم‌دانه گیر
Leave this (inner meaning) and take the outward form of the tale: let the pearlseed alone and take the cornseed.
گر بدر ره نیست هین بر می‌ستان ** گر بدان ره نیستت این سو بران525
If there is no way to the pearl, come, take the wheat; if there is no way for you in that (direction), push on in this direction.
ظاهرش گیر ار چه ظاهر کژ پرد ** عاقبت ظاهر سوی باطن برد
Take its outward (form)! Though the outward (form) fly crookedly (not straight), the outward (form) at last will lead (you) to the inward (meaning).
اول هر آدمی خود صورتست ** بعد از آن جان کو جمال سیرتست
In sooth, the first (stage) of every human being is the form; after that (comes) the spirit, which is beauty of disposition.
اول هر میوه جز صورت کیست ** بعد از آن لذت که معنی ویست
How is the first (stage) of every fruit anything but the form? After that (comes) the delicious taste which is its real meaning.
اولا خرگاه سازند و خرند ** ترک را زان پس به مهمان آورند
First they make or buy a tent; afterwards they bring the Turcoman (their beloved) as a guest.
صورتت خرگاه دان معنیت ترک ** معنیت ملاح دان صورت چو فلک530
Deem your form to be the tent, your real essence the Turcoman, regard your essence as the sailor, your form as the ship.