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
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).
گام در صحرای دل باید نهاد ** زانک در صحرای گل نبود گشاد
The heart is the abode of security, O friends; (it has) fountains and rose-gardens within rose-gardens.515
ایمن آبادست دل ای دوستان ** چشمه‌ها و گلستان در گلستان
Turn towards the heart and journey on, O night-travellers: therein are trees and (many) a flowing spring.
عج الی القلب و سر یا ساریه ** فیه اشجار و عین جاریه
Do not go to the country: the country makes a fool of a man, it makes the intellect void of light and splendour.
ده مرو ده مرد را احمق کند ** عقل را بی نور و بی رونق کند
O chosen one, hear the Prophet’s saying: “To dwell in the country is the grave of the intellect.”
قول پیغامبر شنو ای مجتبی ** گور عقل آمد وطن در روستا
If any one stay in the country a single day and evening, his intellect will not be fully restored for a month.
هر که را در رستا بود روزی و شام ** تا بماهی عقل او نبود تمام
For a (whole) month foolishness will abide with him: what but these things should he reap from the parched herbage of the country?520
تا بماهی احمقی با او بود ** از حشیش ده جز اینها چه درود
And he that stays a month in the country, ignorance and blindness will be his (lot) for a long time.
وانک ماهی باشد اندر روستا ** روزگاری باشدش جهل و عمی
What is “the country”? The Shaykh that has not been united (with god), but has become addicted to conventionality and argument.
ده چه باشد شیخ واصل ناشده ** دست در تقلید و حجت در زده
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.
پیش شهر عقل کلی این حواس ** چون خران چشم‌بسته در خراس
Leave this (inner meaning) and take the outward form of the tale: let the pearlseed alone and take the cornseed.
این رها کن صورت افسانه گیر ** هل تو دردانه تو گندم‌دانه گیر
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.525
گر بدر ره نیست هین بر می‌ستان ** گر بدان ره نیستت این سو بران
Take its outward (form)! Though the outward (form) fly crookedly (not straight), the outward (form) at last will lead (you) to the inward (meaning).
ظاهرش گیر ار چه ظاهر کژ پرد ** عاقبت ظاهر سوی باطن برد
In sooth, the first (stage) of every human being is the form; after that (comes) the spirit, which is beauty of disposition.
اول هر آدمی خود صورتست ** بعد از آن جان کو جمال سیرتست
How is the first (stage) of every fruit anything but the form? After that (comes) the delicious taste which is its real meaning.
اول هر میوه جز صورت کیست ** بعد از آن لذت که معنی ویست
First they make or buy a tent; afterwards they bring the Turcoman (their beloved) as a guest.
اولا خرگاه سازند و خرند ** ترک را زان پس به مهمان آورند
Deem your form to be the tent, your real essence the Turcoman, regard your essence as the sailor, your form as the ship.530
صورتت خرگاه دان معنیت ترک ** معنیت ملاح دان صورت چو فلک
For God’s sake, quit this (topic) for a moment, so that the Khwaja’s ass may shake its bell (proceed on its journey).
بهر حق این را رها کن یک نفس ** تا خر خواجه بجنباند جرس
How the Khwaja and his family went to the country.
رفتن خواجه و قومش به سوی ده
The Khwaja and his children prepared an outfit and galloped on their beasts towards the country.
خواجه و بچگان جهازی ساختند ** بر ستوران جانب ده تاختند
Merrily they rode a field; they chanted, “Travel, that ye may gain advantage”;
شادمانه سوی صحرا راندند ** سافروا کی تغنموا بر خواندند
For by traveling the moon becomes (splendid, like) Kay Khusraw: how should it become an emperor (khusraw) without traveling?
کز سفرها ماه کیخسرو شود ** بی سفرها ماه کی خسرو شود
Through travel the pawn becomes a noble queen, and through travel Joseph gained a hundred objects of desire.535
از سفر بیدق شود فرزین راد ** وز سفر یابید یوسف صد مراد
By day they scorched their faces in the sun, by night they were learning the away from the stars.
روز روی از آفتابی سوختند ** شب ز اختر راه می‌آموختند
The bad road to them seemed good: from (their) delight in the country the road seemed like Paradise.
خوب گشته پیش ایشان راه زشت ** از نشاط ده شده ره چون بهشت
From sweet-lipped ones (even) bitterness becomes sweet; from the rose-garden (even) thorns become charming.
تلخ از شیرین‌لبان خوش می‌شود ** خار از گلزار دلکش می‌شود
Colocynth turns into dates (when it comes) from the beloved; the (narrow) house is made (like) spacious fields by the house-mate.
حنظل از معشوق خرما می‌شود ** خانه از همخانه صحرا می‌شود
Oh, (there is) many a dainty youth that suffers thorns (of anguish) in the hope of (winning) a rose-cheeked moon-like (sweetheart).540
ای بسا از نازنینان خارکش ** بر امید گل‌عذار ماه‌وش
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.
ای بسا حمال گشته پشت‌ریش ** از برای دلبر مه‌روی خویش
The ironsmith has blackened his beauty, that (when) night comes he may kissthe face of (a beloved like) the moon.
کرده آهنگر جمال خود سیاه ** تا که شب آید ببوسد روی ماه
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.
خواجه تا شب بر دکانی چار میخ ** زانک سروی در دلش کردست بیخ
A trader is faring over sea and land: he runs (makes those swift journeys) for live of one who sits at home.
تاجری دریا و خشکی می‌رود ** آن بمهر خانه‌شینی می‌دود
Whoever has a passion for that which is dead, ‘tis in hope of (gaining) one who has the features of the living.545
هر که را با مرده سودایی بود ** بر امید زنده‌سیمایی بود
The carpenter turns his face (attention) to wood, in the hope of rendering service to a fair one whose face is like the moon.
آن دروگر روی آورده به چوب ** بر امید خدمت مه‌روی خوب
Do thou exert thyself in hope of the Living One who does not become lifeless after a day or two!
بر امید زنده‌ای کن اجتهاد ** کو نگردد بعد روزی دو جماد
Do not from meanness choose a mean person as thy friend: that friendship in him is borrowed (unessential).
مونسی مگزین خسی را از خسی ** عاریت باشد درو آن مونسی