بخش 136 - حکایت آن درویش کی در هری غلامان آراستهٔ عمید خراسان را دید و بر اسبان تازی و قباهای زربفت و کلاهای مغرق و غیر آن پرسید کی اینها کدام امیرانند و چه شاهانند گفت او را کی اینها امیران نیستند اینها غلامان عمید خراسانند روی به آسمان کرد کی ای خدا غلام پروردن از عمید بیاموز آنجا مستوفی را عمید گویند

A certain unmannerly (dervish) at Herát, when he saw a nobleman's slave

Going about in satin raiment with a belt of gold, would turn his face to Heaven,

And cry, ‘O God, why dost not Thou learn from this bountiful Khwája how to keep (Thy) slave?

O God, let this ra’ís (high dignitary) and chosen (minister) of our king teach Thee how to care for Thy slave.’

He (the dervish) was needy and naked and without food: (’twas) in winter (and) he was trembling exceedingly from the (cold) air.

That man (who was) beside himself (with cold and hunger) committed an impertinence: from grossness (of disposition) he displayed an (impious) audacity.

He relied on the thousands (infinite number) of (God's) gifts, saying (to himself) that the gnostic has become God's boon-companion.

If the king's boon-companion take a liberty, (yet) do not thou behave so, who hast not the same support.

God gave the waist, and the waist is better than the belt: if any one give (thee) a tiara, (yet) He gave the head (that bears it).

(The dervish continued his reproaches) till a certain day when the king accused the Khwája (of dishonesty) and bound him hand and foot,

(While) he put those slaves to the rack, saying, ‘Show (to me) at once the Khwája's buried treasure;

Tell me his secret; O ye rascals, or I will cut your throats and (cut out) your tongues.’

He tortured them during a (whole) month: (’twas) the rack, torment, and anguish by day and by night.

He rent them to pieces, but from their anxiety (for their master) not one slave betrayed the Khwája's secret.

A voice from Heaven said to him (the dervish) in his dream, ‘O sir, do thou also learn how to be a slave, and (then) come (to Me).’

O you who have torn the coats of the (spiritual) Josephs, know that it is your own fault if the wolf tear you.

Wear, all the year round, (a garment) of that (cloth) which you are weaving; eat and drink, all the year round, of that (crop) which you are sowing.

These continual pangs (which you are suffering) are (the effect of) your own action: this is the meaning of ‘the Pen has dried,’

(Namely, that God says), ‘My Law (Sunna) does not turn aside from rectitude: good shall befall the good, evil the evil.’

Beware, do (good) works, for Solomon is alive: so long as you are a devil, his sword is cutting;

When he (the devil) becomes an angel, he is safe from the sword and has no dread of Solomon.

His (Solomon's) sway is over the devil, not (over) the angel: pain is on the earth, not above the sky.

Abandon this Necessitarianism, which is very empty (of good), in order that you may know what is the inmost secret of Necessity.

Abandon this Necessitarianism of the idle party, in order that you may gain knowledge of the Necessity that is (dear) as the soul.

Abandon the state of being loved (by men) and adopt the practice of loving (God), O you who think that you are excellent and pre-eminent.

O you who really are more silent than Night, how long will you seek a purchaser for your words?

They (your hearers) nod their heads in your presence for (the purpose of assenting to) you: your time is wasted in the passionate desire of (attracting) them.

You say to me, ‘Don't indulge in envy,’ (but) how should any one feel envy in consequence of losing naught?

O impudent man, instruction given to the worthless is like drawing a little design on a clod of earth.

Instruct thyself in love (of God) and (spiritual) insight; for that is like a design (engraved) on a solid mass of stone.

Your own self is the (only) pupil that is (really) faithful to you: (all) the others perish: where will you seek them, where?

In order that you may make others erudite and eminent, you are making yourself evil-natured and empty (of true knowledge).

(But) when your heart is united with that Eden (of Reality), hark, speak on, and be not afraid of becoming empty.

Hence the (Divine) command, ‘Speak!’ came to him (the Prophet), saying, ‘O righteous one, it will not fail: this is an (infinite) ocean.’

(God said), ‘Be ye silent,’ that is, ‘do not waste your water in idle talk, for the orchard is dry-lipped (thirsty).’

This discourse hath no end, O father: leave this discourse and consider the end.

I am not jealous that they (your pupils) stand (listening) in your presence: they are (really) mocking you, they are not lovers.

Behold your (true) lovers behind the veil of the (Divine) Bounty, crying aloud for you continually.

Be the lover of those unseen lovers: do not cherish the lovers who last (no more than) five days;

For they have devoured you by means of a (great) deceit and attraction (exerted upon you), and during (many) years you have never seen a grain (of profit) from them.

How long will you set up a show on the public road? You are footsore (with travel), and no desire (of yours) has been fulfilled.

When you enjoy good health all of them are your friends and comrades, (but) in the hour of pain and sorrow where is any familiar friend but God?

In the hour of eye-ache or toothache will any one take your hand (to help) except Him who comes at the cry of distress?

Therefore (always) recollect that sickness and pain: take warning (from it), like Ayáz from that sheepskin jacket.

Your experience of pain is the sheepskin jacket which Ayáz took into his hand.”