All particles (of phenomenal being), (whether) in movement (or) at rest, are speakers (and declare): “Verily, to Him we are returning.”
جمله اجزا در تحرک در سکون ** ناطقان که انا الیه راجعون
The praises and glorifications of the hidden particles have filled Heaven with an uproar.465
ذکر و تسبیحات اجزای نهان ** غلغلی افکند اندر آسمان
When the Decree (of God) set out to (use) enchantments, the countryman checkmated a townsman.
چون قضا آهنگ نارنجات کرد ** روستایی شهریی را مات کرد
Notwithstanding thousands of (good) resolutions, the Khwája was checkmated, and from that journey (which he undertook) he fell into the midst of calamities.
با هزاران حزم خواجه مات شد ** زان سفر در معرض آفات شد
His reliance was upon his own firmness, (but) though he was (as) a mountain, a half-flood swept him away.
اعتمادش بر ثبات خویش بود ** گرچه که بد نیم سیلش در ربود
When the Decree puts forth its head from Heaven, all the intelligent become blind and deaf;
چون قضا بیرون کند از چرخ سر ** عاقلان گردند جمله کور و کر
Fishes are cast out of the sea; the snare catches miserably the flying bird.470
ماهیان افتند از دریا برون ** دام گیرد مرغ پران را زبون
Even genie and demon go into the bottle; nay, a Hárút goes into (the pit of) Babylon.
تا پری و دیو در شیشه شود ** بلک هاروتی به بابل در رود
(All are lost) except that one who has taken refuge with the Decree: his blood no (astrological) quadrature (ever) shed.
جز کسی کاندر قضا اندر گریخت ** خون او را هیچ تربیعی نریخت
Except that you take refuge with the Decree, no contrivance will give you release from it.
غیر آن که در گریزی در قضا ** هیچ حیله ندهدت از وی رها
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 اهل ضروان و حیلت کردن ایشان تا بی زحمت درویشان باغها را قطاف کنند
You have read the story of the people of Zarwán: then why have you persisted in seeking expedients?
قصه‌ی اصحاب ضروان خوانده‌ای ** پس چرا در حیله‌جویی مانده‌ای
Several (noxious) men who stung like scorpions were contriving that they might cut off part of the daily bread of some poor folk.475
حیله می‌کردند کزدم‌نیش چند ** که برند از روزی درویش چند
During the night, the whole night, they were devising a plot; many a ‘Amr and Bakr had put their faces together.
شب همه شب می‌سگالیدند مکر ** روی در رو کرده چندین عمرو و بکر
Those wicked men were speaking their inmost thoughts in secret, lest God should discover it.
خفیه می‌گفتند سرها آن بدان ** تا نباید که خدا در یابد آن
Did the clay devise (evil) against the Plasterer? Is the hand doing any work that is hidden from the heart?
با گل انداینده اسگالید گل ** دست کاری می‌کند پنهان ز دل
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 الا یعلم هواک من خلق ** ان فی نجواک صدقا ام ملق
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?"480
گفت یغفل عن ظعین قد غدا ** من یعاین این مثواه غدا
Wheresoever he has descended or mounted, He hath taken charge of it and reckoned (it) up by number.
اینما قد هبطا او صعدا ** قد تولاه و احصی عددا
Now purge your ear of forgetfulness and listen to the separation (forlorn plight) of the sorrowful one.
گوش را اکنون ز غفلت پاک کن ** استماع هجر آن غمناک کن
Know that when you set your ear to his tale, that is the alms which you give to the sad;
آن زکاتی دان که غمگین را دهی ** گوش را چون پیش دستانش نهی
(For) you will hear the sorrows of the heart-sick—the starvation of the noble spirit by the water and clay (of the body).
بشنوی غمهای رنجوران دل ** فاقه‌ی جان شریف از آب و گل
(Though it is) one filled with knowledge, it hath a house filled with smoke: open a window for it by listening.485
خانه‌ی پر دود دارد پر فنی ** مر ورا بگشا ز اصغا روزنی
When your ear becomes a way of breath (relief) for it, the bitter smoke will decrease (and disappear) from its house.
گوش تو او را چو راه دم شود ** دود تلخ از خانه‌ی او کم شود
Show sympathy with us, O well-watered (prosperous) one, if you are faring to wards the most high Lord.
غمگساری کن تو با ما ای روی ** گر به سوی رب اعلی می‌روی
This vacillation is a prison and gaol that will not let the soul go in any direction.
این تردد حبس و زندانی بود ** که بنگذارد که جان سویی رود
This (motive) draws (you) in one direction, and that (motive) in another, each (motive) saying, “I am the right way.”
این بدین سو آن بدان سو می‌کشد ** هر یکی گویا منم راه رشد
This vacillation is a precipice on the Way to God: oh, blest is he whose feet are loosed (from its bonds).490
این تردد عقبه‌ی راه حقست ** ای خنک آن را که پایش مطلقست
He fares on the right way without vacillation: (if) you do not know the way, seek (to find) where his footprints are.
بی‌تردد می‌رود در راه راست ** ره نمی‌دانی بجو گامش کجاست
Cleave to the footprints of the deer and advance safely, that from the deer's footprints you may attain to the musk-gland.
گام آهو را بگیر و رو معاف ** تا رسی از گام آهو تا بناف
By means of this wayfaring you will ascend to the most luminous zenith, O brother, if you will walk on the fire (of tribulation).
زین روش بر اوج انور می‌روی ** ای برادر گر بر آذر می‌روی
(There is) no fear of sea or waves or foam, since you have heard the (Divine) allocution, “Be not afraid.”
نه ز دریا ترس نه از موج و کف ** چون شنیدی تو خطاب لا تخف
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.495
لا تخف دان چونک خوفت داد حق ** نان فرستد چون فرستادت طبق
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).
خوف آن کس راست کو را خوف نیست ** غصه‌ی آن کس را کش اینجا طوف نیست
The Khwaja’s departure to the country.
روان شدن خواجه به سوی ده
The Khwaja got to work and made preparations (for the journey): the bird, his resolve (to set out), sped rapidly towards the country.
خواجه در کار آمد و تجهیز ساخت ** مرغ عزمش سوی ده اشتاب تاخت
His kinsfolk and children made ready for the journey and threw the baggage upon the ox of departure,
اهل و فرزندان سفر را ساختند ** رخت را بر گاو عزم انداختند
Rejoicing and hastening towards the country, saying, “We have eaten some fruit (in anticipation) : give (us) the glad news of ( arrival in) the country!
شادمانان و شتابان سوی ده ** که بری خوردیم از ده مژده ده
The place for which we are bound is a sweet pasturage, and our friend there is kind and charming.500
مقصد ما را چراگاه خوشست ** یار ما آنجا کریم و دلکشست
He has invited us with thousands of wishes, he has planted for us the shoot of kindness.
با هزاران آرزومان خوانده است ** بهر ما غرس کرم بنشانده است
From him we shall bring back to town the store of the country-side ( to sustain us) during the ling winter.
ما ذخیره‌ی ده زمستان دراز ** از بر او سوی شهر آریم باز
Nay, he will give up the orchard for our sake, he will make a place for us in the middle of his soul.
بلک باغ ایثار راه ما کند ** در میان جان خودمان جا کند
Hasten, friends, that ye may get gain!” (But) Reason from within was saying ( to them), “Do not rejoice!”
عجلوا اصحابنا کی تربحوا ** عقل می‌گفت از درون لا تفرحوا
Be gainers by the gain of God:lo, my Lord loveth not them that rejoice (overmuch).505
من رباح الله کونوا رابحین ** ان ربی لا یحب الفرحین
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).
افرحوا هونا بما آتاکم ** کل آت مشغل الهاکم
Rejoice in Him, do not rejoice in aught except Him: He is (as) the spring, and (all) other things (as) the month of December.
شاد از وی شو مشو از غیر وی ** او بهارست و دگرها ماه دی
Everything other than He is the (means of) leading you gradually to perdition, (even) though it is your throne and kingdom and your crown.
هر چه غیر اوست استدراج تست ** گرچه تخت و ملکتست و تاج تست
Rejoice in sorrow, for sorrow is the snare of (means of attaining to) union (with God): in this Way the ascent is downwards.
شاد از غم شو که غم دام لقاست ** اندرین ره سوی پستی ارتقاست
Sorrow is a treasure, and your pain is as the mine, but how should this (saying) catch hold of (make an impression on) children?510
غم یکی گنجیست و رنج تو چو کان ** لیک کی در گیرد این در کودکان
When children hear the name of “play,” they all run (after it) with the speed of a wild ass.
کودکان چون نام بازی بشنوند ** جمله با خر گور هم تگ می‌دوند
O blind asses, in this direction there are snares; in this direction there are bloodsheds (concealed) in ambush.
ای خران کور این سو دامهاست ** در کمین این سوی خون‌آشامهاست
The arrows are flying, (but) the bow is hidden: from the Unseen World come upon youth a hundred arrows of hoary eld.
تیرها پران کمان پنهان ز غیب ** بر جوانی می‌رسد صد تیر شیب