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.
گر جهاد و صوم سختست و خشن ** لیک این بهتر ز بعد ممتحن
If fighting (against the flesh) and fasting are hard and rough, yet these are better than being far from Him who inflicts tribulation.
رنج کی ماند دمی که ذوالمنن ** گویدت چونی تو ای رنجور من 1770
How should pain endure for a single moment when the Giver of favours says to thee, “How art thou, O My sick one?”
ور نگوید کت نه آن فهم و فن است ** لیک آن ذوق تو پرسش کردنست
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).
آن ملیحان که طبیبان دل‌اند ** سوی رنجوران به پرسش مایل‌اند
Those beauteous ones who are spiritual physicians turn towards the sick to inquire (after them);