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
And if they be afraid of (incurring) disgrace and (loss of) reputation, they devise some means and send a message;
وز حذر از ننگ و از نامی کنند ** چاره‌ای سازند و پیغامی کنند
Or if not, that (care for the sick) is pondered in their hearts: no beloved is unaware (forgetful) of his lover.
ورنه در دلشان بود آن مفتکر ** نیست معشوقی ز عاشق بی‌خبر
O thou who desirest (to hear) a wondrous tale, read the story of them that play the game of love.1775
ای تو جویای نوادر داستان ** هم فسانه‌ی عشق‌بازان را بخوان
Thou hast been boiling mightily during (all) this long time, (and yet), O dried meat, thou hast not even become half-cooked.
بس بجوشیدی درین عهد مدید ** ترک‌جوشی هم نگشتی ای قدید
During a (whole) life-time thou hast seen the justice and jurisdiction (of God), and then (after all) thou art more ignorant than the blind.
دیده‌ای عمری تو داد و داوری ** وانگه از نادیدگان ناشی‌تری
Whoever serves Him as a pupil becomes a master, (but) thou hast gone backwards, O blind fool!
هر که شاگردیش کرد استاد شد ** تو سپس‌تر رفته‌ای ای کور لد
Verily thou hast learned nothing from thy parents, nor hast thou taken a lesson from night and day.
خود نبود از والدینت اختبار ** هم نبودت عبرت از لیل و نهار
Parable.
مثل
A (Súfí) gnostic asked an old Christian priest, “Sire, art thou the more advanced in age, or thy beard?”1780
عارفی پرسید از آن پیر کشیش ** که توی خواجه مسن‌تر یا که ریش
He replied, “Nay; I was born before it: I have seen much of the world without a beard.”
گفت نه من پیش ازو زاییده‌ام ** بی ز ریشی بس جهان را دیده‌ام
He (the Súfí) said, “Thy beard has turned white, it has changed, (but) thy evil disposition has not become good.”
گفت ریشت شد سپید از حال گشت ** خوی زشت تو نگردیدست وشت
It (thy beard) was born after thee and (yet) it has surpassed thee: thou art so dry (vain and unprofitable) because of thy passion for tharíd.
او پس از تو زاد و از تو بگذرید ** تو چنین خشکی ز سودای ثرید
Thou art (still) of the same complexion with which thou wast born: thou hast not taken one step forward.
تو بر آن رنگی که اول زاده‌ای ** یک قدم زان پیش‌تر ننهاده‌ای
Still thou art (as) sour buttermilk in the churn: in sooth thou hast not extracted any oil (butter) from it.1785
هم‌چنان دوغی ترش در معدنی ** خود نگردی زو مخلص روغنی
Still thou art (as) dough in the jar of clay, though thou hast been a (whole) lifetime in the fiery oven.
هم خمیری خمر طینه دری ** گرچه عمری در تنور آذری
Thou art like a herb on a hillock: (thy) foot (is fixed immovably) in the earth, though thy head is tossed (to and fro) by the wind of passion.
چون حشیشی پا به گل بر پشته‌ای ** گرچه از باد هوس سرگشته‌ای
Like the people of Moses in the heat of the Desert, thou hast remained forty years in (the same) place, O foolish man.
هم‌چو قوم موسی اندر حر تیه ** مانده‌ای بر جای چل سال ای سفیه
Daily thou marchest rapidly till nightfall and findest thyself (still) in the first stage of thy journey.
می‌روی هر روز تا شب هروله ** خویش می‌بینی در اول مرحله
Thou wilt never traverse this three hundred years' distance so long as thou hast love for the calf.1790
نگذری زین بعد سیصد ساله تو ** تا که داری عشق آن گوساله تو
Until the fancy (illusion) of the calf went out of their hearts, the Desert was to them like a blazing whirlpool.
تا خیال عجل از جانشان نرفت ** بد بریشان تیه چون گرداب زفت
Besides this calf which thou hast obtained from Him (God), thou hast experienced infinite graces and bounties.
غیر این عجلی کزو یابیده‌ای ** بی‌نهایت لطف و نعمت دیده‌ای
Thou hast the nature of a cow; hence in thy love for this calf (those) mighty benefits have vanished from thy heart.
گاو طبعی زان نکوییهای زفت ** از دلت در عشق این گوساله رفت
Prithee now, ask each part of thee: these dumb parts have a hundred tongues
باری اکنون تو ز هر جزوت بپرس ** صد زبان دارند این اجزای خرس
To recall the bounties of the World-Provider which are hidden in the pages of Time.1795
ذکر نعمتهای رزاق جهان ** که نهان شد آن در اوراق زمان
By day and night thou art eagerly seeking (to hear) stories, while each several part of thee is telling thee the story (of His bounties).
روز و شب افسانه‌جویانی تو چست ** جزو جزو تو فسانه‌گوی تست
(Ever) since each several part of thee grew up from non-existence, how much joy have they experienced and how much pain!
جزو جزوت تا برستست از عدم ** چند شادی دیده‌اند و چند غم
For without pleasure no part will grow; on the contrary, at every spasm (of pain) the part (affected) becomes thin (dwindles).
زانک بی‌لذت نروید هیچ جزو ** بلک لاغر گردد از هی پیچ جزو
The part remained (in being), but the pleasure vanished from memory; nay, it did not vanish, (though) it became concealed from the five (senses) and the seven (members of the body).
جزو ماند و آن خوشی از یاد رفت ** بل نرفت آن خفیه شد از پنج و هفت
(’Tis) like summer, from which cotton is born: the cotton remains, the summer is no more remembered;1800
هم‌چو تابستان که از وی پنبه‌زاد ** ماند پنبه رفت تابستان ز یاد
Or like the ice which is born of winter: winter disappears, but the ice is with us.
یا مثال یخ که زاید از شتا ** شد شتا پنهان و آن یخ پیش ما
The ice is a souvenir of the hardships (of winter), and in December these fruits are a souvenir of summer.
هست آن یخ زان صعوبت یادگار ** یادگار صیف در دی این ثمار
Similarly, O youth, every single part in thy body is telling the story of a (past) bounty,
هم‌چنان هر جزو جزوت ای فتی ** در تنت افسانه گوی نعمتی
As, (in the case of) a woman who has twenty children, each (child) is telling of a (past) delight.
چون زنی که بیست فرزندش بود ** هر یکی حاکی حال خوش بود