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6
1734-1758

  • تو مبین تحشیر روزی و معاش  ** تو مبین این قحط و خوف و ارتعاش 
  • Do not regard the (anxious) husbanding of (one's) daily bread and livelihood and this dearth (of food) and fear and trembling,

  • بین که با این جمله تلخیهای او  ** مرده‌ی اویید و ناپروای او  1735
  • (But) consider that in spite of all its (the World's) bitternesses ye are mortally enamoured of it and recklessly devoted to it.

  • رحمتی دان امتحان تلخ را  ** نقمتی دان ملک مرو و بلخ را 
  • Deem bitter tribulation to be a (Divine) mercy, deem the kingdom of Merv and Balkh to be a (Divine) vengeance.

  • آن براهیم از تلف نگریخت و ماند  ** این براهیم از شرف بگریخت و راند 
  • That Ibráhím fled not from destruction and remained (safe), while this Ibráhím fled from (worldly) honour and rode away.

  • آن نسوزد وین بسوزد ای عجب  ** نعل معکوس است در راه طلب 
  • That one is not burnt, and this one is burnt. Oh, wonderful! In the Way of search (for God) everything is upside down.”

  • باز مکرر کردن صوفی سال را 
  • How the Súfí repeated his questions.

  • گفت صوفی قادرست آن مستعان  ** که کند سودای ما را بی زیان 
  • The Súfí said, “He (God) whose help is invoked hath the power to make our trading free from loss.

  • آنک آتش را کند ورد و شجر  ** هم تواند کرد این را بی‌ضرر  1740
  • He who turns the fire (of Nimrod) into roses and trees is also able to make this (World-fire) harmless.

  • آنک گل آرد برون از عین خار  ** هم تواند کرد این دی را بهار 
  • He who brings forth roses from the very midst of thorns is also able to turn this winter into spring.

  • آنک زو هر سرو آزادی کند  ** قادرست ار غصه را شادی کند 
  • He by whom every cypress is made ‘free’ (evergreen) hath the power if He would turn sorrow into joy.

  • آنک شد موجود از وی هر عدم  ** گر بدارد باقیش او را چه کم 
  • He by whom every non-existence is made existent—what damage would He suffer if He were to preserve it for ever?

  • آنک تن را جان دهد تا حی شود  ** گر نمیراند زیانش کی شود 
  • He who gives the body a soul that it may live—how would He be a loser if He did not cause it to die?

  • خود چه باشد گر ببخشد آن جواد  ** بنده را مقصود جان بی‌اجتهاد  1745
  • What, indeed, would it matter if that Bounteous One should bestow on His servant the desire of his soul without (painful) toil,

  • دور دارد از ضعیفان در کمین  ** مکر نفس و فتنه‌ی دیو لعین 
  • And keep far off from poor (mortals) the cunning of the flesh and the temptation of the Devil (which lurk) in ambush?”

  • جواب دادن قاضی صوفی را 
  • The Cadi's reply to the Súfí.

  • گفت قاضی گر نبودی امر مر  ** ور نبودی خوب و زشت و سنگ و در 
  • The Cadi said, “Were there no bitter (stern) Commandment (from God) and were there no good and evil and no pebbles and pearls,

  • ور نبودی نفس و شیطان و هوا  ** ور نبودی زخم و چالیش و وغا 
  • And were there no flesh and Devil and passions, and were there no blows and battle and war,

  • پس به چه نام و لقب خواندی ملک  ** بندگان خویش را ای منهتک 
  • Then by what name and title would the King call His servants, O abandoned man?

  • چون بگفتی ای صبور و ای حلیم  ** چون بگفتی ای شجاع و ای حکیم  1750
  • How could He say, ‘O steadfast one’ and ‘O forbearing one’? How could He say, ‘O brave one’ and ‘O wise one’?

  • صابرین و صادقین و منفقین  ** چون بدی بی ره‌زن و دیو لعین 
  • How could there be steadfast and sincere and spending men without a brigand and accursed Devil?

  • رستم و حمزه و مخنث یک بدی  ** علم و حکمت باطل و مندک بدی 
  • Rustam and Hamza and a catamite would be (all) one; knowledge and wisdom would be annulled and utterly demolished.

  • علم و حکمت بهر راه و بی‌رهیست  ** چون همه ره باشد آن حکمت تهیست 
  • Knowledge and wisdom exist for the purpose of (distinguishing between) the right path and the wrong paths: when all (paths) are the right path, knowledge and wisdom are void (of meaning).

  • بهر این دکان طبع شوره‌آب  ** هر دو عالم را روا داری خراب 
  • Do you think it allowable that both the worlds should be ruined for the sake of this briny (foul) shop of the (sensual) nature?

  • من همی‌دانم که تو پاکی نه خام  ** وین سالت هست از بهر عوام  1755
  • I know that you are pure (enlightened), not raw (foolish), and that these questions of yours are (asked) for the sake of (instructing) the vulgar.

  • جور دوران و هر آن رنجی که هست  ** سهل‌تر از بعد حق و غفلتست 
  • The cruelty of Time (Fortune) and every affliction that exists are lighter than farness from God and forgetfulness (of Him),

  • زآنک اینها بگذرند آن نگذرد  ** دولت آن دارد که جان آگه برد 
  • Because these (afflictions) will pass, (but) that (forgetfulness) will not. (Only) he that brings his spirit (to God) awake (and mindful of Him) is possessed of felicity.”

  • حکایت در تقریر آنک صبر در رنج کار سهل‌تر از صبر در فراق یار بود 
  • A Story setting forth that patience in bearing worldly affliction is easier than patience in bearing separation from the Beloved.

  • آن یکی زن شوی خود را گفت هی  ** ای مروت را به یک ره کرده طی 
  • A certain woman said to her husband, “Hey, O you who have finished with generosity once and for all,