During his youth when Younas Emry lived together with his mother during this village, he found himself during a quite ghariblik, a strangeness, a way of otherness which occasionally plunged him into loneliness. Most of the time, Younas Emry wandered by himself through vineyards and orchards where he found himself in deep contemplation. At some point as he was wandering alone again, he encountered “the sorrowful waterwheel.” While raising and lowering the waters of a stream to water vineyards and orchards. The waterwheel resonated as if it was weeping and moaning. He was overwhelmed by the effect of the waterwheel because its groaning actually voiced his own state of otherness, his solitude during this world. I am the sorrowing waterwheel, My waters flow and flow, This is what God has commanded, and This is why I weep and moan. I lift the waters up from deep below, I spin and push them up; See the sorrows I even have within the world, and This is why I weep and moan. In this way, Younas Emry begun to compile sorrow within himself for reasons which are unknown.
The more his sorrow increased, the lonelier he became during a crowd. This loneliness, even among people, was his sole friend; he was now the close friend of these who sorrow. In his village, if someone had sorrow and was in misery, Yunus would visit eagerly to share the sorrow, regardless of who the person was. From that point on, everyone’s sorrow, everyone’s difficulty clothed to be Younas Emry’s own sorrow.
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He prayed to the Creator to assist those that found this strange affliction in themselves: together with his prayers to God Yunus sought a remedy for his or her sorrow. During a famine, he traveled to the dergah, the dervish lodge, of Hajji Bektash Veli, the good sultan of ma‘na, of meaning, to invite grain and seeds to feed his starving, hungry villagers. On the thanks to Hajji Bektash Veli, Yunus decided he couldn’t arrive there with empty hands, and he picked some wild pears on the Anatolian steppes as a present for Hajji Bektash. May God not oblige anyone to arrive with empty hands.
Hajji Bektash asked Yunus if he would accept a nefes, the key breath of a blessing, rather than a cartful of grain sacks, but Yunus’ mind was on his villagers who were starving. Then Hajji Bektash increased his offer, “We will offer you ten nefes for every wild pear you brought us.” Since Yunus had never heard of a nefes before, nor could he even imagine its extraordinary bliss, he chose the grain and seeds, and Hajji Bektash gave him the food instead. Later, on his way back to the village, Yunus thought he had probably made an error as he began to understand the importance of the nefes Hajji Bektash had offered him.
He rushed back to him and said, “Here is your grain, take it back, and provides me your nefes.” But Hajji Bektash told him his share of the nefes had been turned over to Taptuk Emre who would soon become his guide the trail. Then Yunus visited Taptuk Emre. It took only a touch time for Yunus to seek out Taptuk Emre, delivering himself with total like to his guide.