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6
1744-1768

  • 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,

  • هیچ تیمارم نمی‌داری چرا  ** تا بکی باشم درین خواری چرا 
  • Why have you no care for me? How long shall I dwell in this abode of misery?”

  • گفت شو من نفقه چاره می‌کنم  ** گرچه عورم دست و پایی می‌زنم  1760
  • The husband replied, “I am doing my best to earn money; though I am destitute, I am moving hand and foot.

  • نفقه و کسوه‌ست واجب ای صنم  ** از منت این هر دو هست و نیست کم 
  • O beloved, it is my duty (to provide you with) money and clothes: you get both these from me and they are not insufficient.”

  • آستین پیرهن بنمود زن  ** بس درشت و پر وسخ بد پیرهن 
  • The wife showed (him) the sleeve of her chemise: the chemise was very coarse and dirty.

  • گفت از سختی تنم را می‌خورد  ** کس کسی را کسوه زین سان آورد 
  • “It is so rough,” said she, “it eats (wounds) my body: does any one get a garment of this kind for any one?”

  • گفت ای زن یک سالت می‌کنم  ** مرد درویشم همین آمد فنم 
  • He said, “O wife, I will ask you one question. I am a poor man: this is all I know (how to do).

  • این درشتست و غلیظ و ناپسند  ** لیک بندیش ای زن اندیشه‌مند  1765
  • This (chemise) is rough and coarse and disagreeable, but think (well), O thoughtful (anxious) wife!

  • این درشت و زشت‌تر یا خود طلاق  ** این ترا مکروه‌تر یا خود فراق 
  • Is this (chemise) rougher and nastier, or divorce? Is this (chemise) more odious to you, or separation?”

  • هم‌چنان ای خواجه‌ی تشنیع زن  ** از بلا و فقر و از رنج و محن 
  • Even so, O Khwája who art reviling on account of affliction and poverty and distress and tribulations,

  • لا شک این ترک هوا تلخی‌دهست  ** لیک از تلخی بعد حق بهست 
  • No doubt this renunciation of sensuality gives bitter pain, but ’tis better than the bitterness of being far from God.