1Cademy - دفتر سوم - بخش ۱۵ - روان شدن خواجه به سوی ده / Book Three - Section 15 - The Master Setting Out Toward the Village

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مثنوی معنوی: دفتر سوم / Masnavi: Book Three
دفتر سوم - بخش ۱۴ - قصهٔ اهل ضروان و حیلت کردن ایشان تا بی زحمت درویشان باغها را قطاف کنند / Book Three - Section 14 - The Story of the People of Darwan and Their Scheming to Harvest the Orchards Without the Trouble of the Dervishes
دفتر سوم - بخش ۱۲ - بقیهٔ داستان رفتن خواجه به دعوت روستایی سوی ده / Book Three - Section 12 - The Rest of the Story of the Master Going to the Village at the Villager's Invitation

Poem

دفتر سوم - بخش ۱۵ - روان شدن خواجه به سوی ده / Book Three - Section 15 - The Master Setting Out Toward the Village

Original content

خواجه در کار آمد و تجهیز ساخت
مرغ عزمش سوی ده اشتاب تاخت

اهل و فرزندان سفر را ساختند
رخت را بر گاو عزم انداختند

شادمانان و شتابان سوی ده
که بری خوردیم از ده مژده ده

مقصد ما را چراگاه خوشست
یار ما آنجا کریم و دلکشست

با هزاران آرزومان خوانده است
بهر ما غرس کرم بنشانده است

ما ذخیرهٔ ده زمستان دراز
از بر او سوی شهر آریم باز

بلک باغ ایثار راه ما کند
در میان جان خودمان جا کند

عجلوا اصحابنا کی تربحوا
عقل می‌گفت از درون لا تفرحوا

من رباح الله کونوا رابحین
ان ربی لا یحب الفرحین

افرحوا هونا بما آتاکم
کل آت مشغل الهاکم

شاد از وی شو مشو از غیر وی
او بهارست و دگرها ماه دی

هر چه غیر اوست استدراج تست
گرچه تخت و ملکتست و تاج تست

شاد از غم شو که غم دام لقاست
اندرین ره سوی پستی ارتقاست

غم یکی گنجیست و رنج تو چو کان
لیک کی در گیرد این در کودکان

کودکان چون نام بازی بشنوند
جمله با خر گور هم تگ می‌دوند

ای خران کور این سو دامهاست
در کمین این سوی خون‌آشامهاست

تیرها پران کمان پنهان ز غیب
بر جوانی می‌رسد صد تیر شیب

گام در صحرای دل باید نهاد
زانک در صحرای گل نبود گشاد

ایمن آبادست دل ای دوستان
چشمه‌ها و گلستان در گلستان

عج الی القلب و سر یا ساریه
فیه اشجار و عین جاریه

ده مرو ده مرد را احمق کند
عقل را بی نور و بی رونق کند

قول پیغامبر شنو ای مجتبی
گور عقل آمد وطن در روستا

هر که را در رستا بود روزی و شام
تا بماهی عقل او نبود تمام

تا بماهی احمقی با او بود
از حشیش ده جز اینها چه درود

وانک ماهی باشد اندر روستا
روزگاری باشدش جهل و عمی

ده چه باشد شیخ واصل ناشده
دست در تقلید و حجت در زده

پیش شهر عقل کلی این حواس
چون خران چشم‌بسته در خراس

این رها کن صورت افسانه گیر
هل تو دردانه تو گندم‌دانه گیر

گر بدر ره نیست هین بر می‌ستان
گر بدان ره نیستت این سو بران

ظاهرش گیر ار چه ظاهر کژ پرد
عاقبت ظاهر سوی باطن برد

اول هر آدمی خود صورتست
بعد از آن جان کو جمال سیرتست

اول هر میوه جز صورت کیست
بعد از آن لذت که معنی ویست

اولا خرگاه سازند و خرند
ترک را زان پس به مهمان آورند

صورتت خرگاه دان معنیت ترک
معنیت ملاح دان صورت چو فلک

بهر حق این را رها کن یک نفس
تا خر خواجه بجنباند جرس

English translation

The master set to work and made preparations; the bird of his resolve sped swiftly toward the village. His household and children prepared for the journey; they laid the baggage on the ox of resolve. Joyful and hurrying toward the village, saying: 'We have eaten fruit from the village; give glad tidings of the village. Our destination is a pleasant pasture; our friend there is generous and winsome. He has summoned us with thousands of hopes; for us he has planted the sapling of generosity. We shall bring back from him to the city stores for ten long winters. Perhaps he will make a garden of self-sacrifice our road and lodge us in the midst of his own soul.' 'Hasten, our companions, so that you may profit'; inwardly, reason was saying, 'Do not exult. Be those who profit from God's profit: my Lord does not love the exultant. Rejoice lightly in what He has given you; everything that comes distracts and diverts you. Be joyful because of Him, not because of anything other than Him. He is spring, and the others are the month of Dey. Whatever is other than Him is your gradual luring-on, even if it is your throne, kingdom, and crown. Be joyful over grief, for grief is the snare of meeting; on this path, descent is ascent. Grief is a treasure, and your suffering is like the mine; but when will this get through to children? When children hear the word play, they all run along with the wild ass. O blind asses, this way there are snares; blood-drinkers lie in ambush here. Arrows fly, while the bow is hidden in the unseen; a hundred arrows of old age strike youth. One must set foot in the desert of the heart, for in the desert of clay there is no opening. The heart is a secure city, friends: springs and gardens within gardens. Hasten to the heart and travel, O night-journeyer; in it are trees and a flowing spring. Do not go to the village; the village makes a man foolish and makes the intellect lightless and lackluster. Hear the Prophet's saying, O chosen one: residence in the countryside is the grave of the intellect. Whoever has his morning and evening in the village, for as long as a month his intellect is not complete; up to a month foolishness remains with him. From the fodder of the village, what else can be harvested? And one who stays a month in the village will have ignorance and blindness for a while. What is the village? A shaykh who has not arrived, who has put his hand into imitation and clung to argument. Before the city of Universal Intellect, these senses are like blindfolded asses in a mill. Leave this aside; take the form of the tale. Let go of the pearl; take the grain of wheat. If there is no pearl on the road, then take straw; if that road is not yours, drive on this way. Take its outward form, even if the outward form flies crookedly; in the end the outward form leads toward the inward. Every human being is at first form; after that comes the soul, which is the beauty of character. What is every fruit at first except form? After that comes the taste, which is its meaning. First they build and buy the tent; after that they bring the Turk as guest. Know your form as the tent and your meaning as the Turk; know your meaning as the sailor and the form as the ship. For God's sake, leave this for one breath, so that the master's donkey may shake its bell.'

Updated 2026-05-16

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