If the supplicant has seen yonder world, that prayer (of his) gains a lustre from (his) lamentation;
آن جهان گر دیده است آن پر نیاز ** رونقی یابد ز نوحه آن نماز
But if that weeping was caused by bodily pain or by mourning (for the dead), the thread is snapped and the spindle too is broken.”1270
ور ز رنج تن بد آن گریه و ز سوک ** ریسمان بسکست و هم بشکست دوک
A disciple came in to pay his respects to the Shaykh—and by this (word) “Shaykh” I do not mean one old in years, but one old in understanding and knowledge (of God), even if he is Jesus, on whom be peace, in the cradle, or Yahyá (John the Baptist), on whom be peace, in the children's school. The disciple saw the Shaykh weeping; he too acted in conformity (with the Shaykh) and wept. When he had finished and gone forth (from the Shaykh's presence), another disciple, who was more cognisant of the Shaykh's spiritual state, impelled by (noble) jealousy, went out quickly after him and said to him, “O brother, (whatever may happen) I shall have told you: for God's sake, for God's sake, beware of thinking or saying that the Shaykh wept and you wept likewise; you must practise self-discipline without hypocrisy for thirty years, and you must traverse ravines and seas full of leviathans, and lofty mountains full of lions and leopards, that you may attain to that weeping of the Shaykh or not attain. If you attain, you will often utter thanksgiving (as immense as is the extent of the earth, described in the words of the Tradition), ‘The earth was gathered together for me.’”
مریدی در آمد به خدمت شیخ و ازین شیخ پیر سن نمی‌خواهم بلک پیرعقل و معرفت و اگر چه عیسیست علیه‌السلام در گهواره و یحیی است علیه‌السلام در مکتب کودکان مریدی شیخ را گریان دید او نیز موافقت کرد و گریست چون فارغ شد و به در آمد مریدی دیگر کی از حال شیخ واقف‌تر بود از سر غیرت در عقب او تیز بیرون آمد گفتش ای برادر من ترا گفته باشم الله الله تا نیندیشی و نگویی کی شیخ می‌گریست و من نیز می‌گریستم کی سی سال ریاضت بی‌ریا باید کرد و از عقبات و دریاهای پر نهنگ و کوههای بلند پر شیر و پلنگ می‌باید گذشت تا بدان گریه‌ی شیخ رسی یا نرسی اگر رسی شکر زویت لی الارض گویی بسیار
A disciple came into the presence of the Pír: the Pír was (engaged) in weeping and lamentation.
یک مریدی اندر آمد پیش پیر ** پیر اندر گریه بود و در نفیر
When the disciple saw the Shaykh weeping, he began to weep: the tears ran from his eyes.
شیخ را چون دید گریان آن مرید ** گشت گریان آب از چشمش دوید
The man possessed of an ear (sense of hearing) laughs once, when a friend repeats a joke to a friend; the deaf man (laughs) twice:
گوشور یک‌بار خندد کر دو بار ** چونک لاغ املی کند یاری بیار
The first time by way of conformity and affectation, because he sees the company laughing.
بار اول از ره تقلید و سوم ** که همی‌بیند که می‌خندند قوم
The deaf man laughs then like them, without knowing the (inward) state of the laughers.1275
کر بخندد هم‌چو ایشان آن زمان ** بیخبر از حالت خندندگان
Afterwards he inquires what the laughter was about, and then, having heard, he laughs a second time.
باز وا پرسد که خنده بر چه بود ** پس دوم کرت بخندد چون شنود
Hence the mere imitator (of a Shaykh), too, resembles the deaf man in respect of the (feeling of) joy that is in his head.
پس مقلد نیز مانند کرست ** اندر آن شادی که او را در سرست
It is the Shaykh's reflexion, and its source is in the Shaykh: the overflow of joy is not (derived) from the disciples; nay, it is from the Shaykh.
پرتو شیخ آمد و منهل ز شیخ ** فیض شادی نه از مریدان بل ز شیخ