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3
496-545

  • 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 دلکشست 500
  • 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 الفرحین 505
  • 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 کودکان 510
  • 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 گلستان 515
  • 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 درود 520
  • 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 بران 525
  • 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 فلک 530
  • Deem your form to be the tent, your real essence the Turcoman, regard your essence as the sailor, your form as the ship.

  • بهر حق این را رها کن یک نفس ** تا خر خواجه بجنباند جرس
  • For God’s sake, quit this (topic) for a moment, so that the Khwaja’s ass may shake its bell (proceed on its journey).

  • رفتن خواجه و قومش به سوی ده
  • How the Khwaja and his family went to the country.

  • خواجه و بچگان جهازی ساختند ** بر ستوران جانب ده تاختند
  • The Khwaja and his children prepared an outfit and galloped on their beasts towards the country.

  • شادمانه سوی صحرا راندند ** سافروا کی تغنموا بر خواندند
  • Merrily they rode a field; they chanted, “Travel, that ye may gain advantage”;

  • کز سفرها ماه کیخسرو شود ** بی سفرها ماه کی خسرو شود
  • For by traveling the moon becomes (splendid, like) Kay Khusraw: how should it become an emperor (khusraw) without traveling?

  • از سفر بیدق شود فرزین راد ** وز سفر یابید یوسف صد مراد 535
  • Through travel the pawn becomes a noble queen, and through travel Joseph gained a hundred objects of desire.

  • روز روی از آفتابی سوختند ** شب ز اختر راه می‌آموختند
  • By day they scorched their faces in the sun, by night they were learning the away from the stars.

  • خوب گشته پیش ایشان راه زشت ** از نشاط ده شده ره چون بهشت
  • The bad road to them seemed good: from (their) delight in the country the road seemed like Paradise.

  • تلخ از شیرین‌لبان خوش می‌شود ** خار از گلزار دلکش می‌شود
  • From sweet-lipped ones (even) bitterness becomes sweet; from the rose-garden (even) thorns become charming.

  • حنظل از معشوق خرما می‌شود ** خانه از همخانه صحرا می‌شود
  • Colocynth turns into dates (when it comes) from the beloved; the (narrow) house is made (like) spacious fields by the house-mate.

  • ای بسا از نازنینان خارکش ** بر امید گل‌عذار ماه‌وش 540
  • Oh, (there is) many a dainty youth that suffers thorns (of anguish) in the hope of (winning) a rose-cheeked moon-like (sweetheart).

  • ای بسا حمال گشته پشت‌ریش ** از برای دلبر مه‌روی خویش
  • Oh, (there is) many a porter, his back torn with wounds for the sake of the moon-faced one to whom he has lost his heart.

  • کرده آهنگر جمال خود سیاه ** تا که شب آید ببوسد روی ماه
  • The ironsmith has blackened his beauty, that (when) night comes he may kissthe face of (a beloved like) the moon.

  • خواجه تا شب بر دکانی چار میخ ** زانک سروی در دلش کردست بیخ
  • The merchant (sits), racked, on a bench (in his shop) till nightfall, because (some one tall and slender as) a cypress has taken root in his heart.

  • تاجری دریا و خشکی می‌رود ** آن بمهر خانه‌شینی می‌دود
  • A trader is faring over sea and land: he runs (makes those swift journeys) for live of one who sits at home.

  • هر که را با مرده سودایی بود ** بر امید زنده‌سیمایی بود 545
  • Whoever has a passion for that which is dead, ‘tis in hope of (gaining) one who has the features of the living.