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6
1748-1772

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

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

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

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

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

  • 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).
  • علم و حکمت بهر راه و بی‌رهیست  ** چون همه ره باشد آن حکمت تهیست 

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

  • 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. 1755
  • من همی‌دانم که تو پاکی نه خام  ** وین سالت هست از بهر عوام 

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

  • 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.”
  • زآنک اینها بگذرند آن نگذرد  ** دولت آن دارد که جان آگه برد 

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

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

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

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

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

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

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

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

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

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

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

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

  • If fighting (against the flesh) and fasting are hard and rough, yet these are better than being far from Him who inflicts tribulation.
  • گر جهاد و صوم سختست و خشن  ** لیک این بهتر ز بعد ممتحن 

  • How should pain endure for a single moment when the Giver of favours says to thee, “How art thou, O My sick one?” 1770
  • رنج کی ماند دمی که ذوالمنن  ** گویدت چونی تو ای رنجور من 

  • And (even) if He say (it) not, because thou hast not the understanding and knowledge (needed) for it, yet thy inward feeling (of supplication) is (equivalent to His) inquiring (after thee).
  • ور نگوید کت نه آن فهم و فن است  ** لیک آن ذوق تو پرسش کردنست 

  • Those beauteous ones who are spiritual physicians turn towards the sick to inquire (after them);
  • آن ملیحان که طبیبان دل‌اند  ** سوی رنجوران به پرسش مایل‌اند