savāl kardan-e-rasūl az 'umar az sabab-e-ibtilā-e-arvāh bā.īñ āb-o-gil ajsād
How the ambassador asked ‘Umar, may God be well-pleased with him, concerning the cause of the tribulation suffered by spirits in this clay of the body.
guft yā-'umar che hikmat būd-o-sirr
habs-e-jāñ saafī darīñ jā-e-kadir
He said, “O ‘Umar, what was the wisdom and mystery of imprisoning that pure one (the spirit) in this dirty place?
āb-e-sāfī dar gile pinhāñ shuda
jān-e-sāfī basta-e-abdāñ shuda
The pure water has become hidden in mud:
the pure spirit has become bound in bodies.
guft tū bahse shagarfe mī-kunī
mā'nī-e-rā band-e-harfe mī-kunī
He (‘Umar) said, “Thou art making a profound inquiry,
thou art confining a meaning in a word.
habs kardī mā'nī-e-āzād rā
band harfe karda-e-tū baad rā
Thou hast imprisoned the free (unconditioned) meaning,
thou hast bound the wind in a word.
az barā-e-fā.ida iiñ karda-i
tū ki ḳhud az fā.ida dar parda-i
This thou hast done for a benefit (good purpose),
O thou who thyself art blind to the benefit (good purpose) of God.
āñ-ki az vai fā.ida zā.īda shud
chuuñ na-bīnad āñ-che mā rā diida shud
He from whom (every) benefit was born,
how should He not see that which was seen by us?
sad hazārāñ fā.ida ast-o-har yake
sad hazārāñ pesh-e-āñ yak añdke
There are myriads of benefits,
and every myriad is (but) a few beside that one.
aañ dam-e-nutqat ki juzv-e-juzv-hāst
fā.ida shud kull-e-kul ḳhālī charāst
The breath of thy speech, which is a part of the parts (bodily members),
became beneficial: why (then) is the whole of the whole (the universal connexion of spirit and body) devoid (of benefit)?
tū ki juzvī kār-e-tū bā fā.ida ast
pas charā dar tā'n-e-kul aarī tu dast
Thou who art a part—thy act (of speaking) is beneficial:
why (then) dost thou lift thy hand to assail the whole?
guft rā gar fā.ida na-buvad ma-go
var buvad hal-e-e'tirāz-o-shukr jū
If there is no benefit in speech, do not speak;
and if there is, leave off making objections, and endeavour to give thanks.
shukr-e-yazdāñ tauq-e-har gardan buvad
ne jidāl-o-rū-tursh kardan buvad
Thanksgiving to God is a collar on every neck (every one's duty);
it is not (thanksgiving) to dispute and make one's face look sour.
gar tursh-rū būdan aamad shukr-o-bas
pas chu sirka shukr go.e niist kas
If thanksgiving is only to look sour,
then there is no thanks-giver like vinegar.
sirka rā gar raah bāyad dar jigar
go ba-shau sar kañgbīñ uu az shakar
If vinegar wants (to find) the way to the liver,
let it become oxymel by (being mixed with) sugar.
mā'nī andar she'r juz bā-kHabt niist
chuuñ falāsañgast andar zabt niist
The meaning in poetry has no sureness of direction:
it is like the sling, it is not under control.
sawal kardan-e-rasul az 'umar az sabab-e-ibtila-e-arwah bain aab-o-gil ajsad
How the ambassador asked ‘Umar, may God be well-pleased with him, concerning the cause of the tribulation suffered by spirits in this clay of the body.
guft ya-'umar che hikmat bud-o-sirr
habs-e-jaan safi darin ja-e-kadir
He said, “O ‘Umar, what was the wisdom and mystery of imprisoning that pure one (the spirit) in this dirty place?
aab-e-safi dar gile pinhan shuda
jaan-e-safi basta-e-abdan shuda
The pure water has become hidden in mud:
the pure spirit has become bound in bodies.
guft tu bahse shagarfe mi-kuni
ma'ni-e-ra band-e-harfe mi-kuni
He (‘Umar) said, “Thou art making a profound inquiry,
thou art confining a meaning in a word.
habs kardi ma'ni-e-azad ra
band harfe karda-e-tu baad ra
Thou hast imprisoned the free (unconditioned) meaning,
thou hast bound the wind in a word.
az bara-e-faida in karda-i
tu ki KHud az faida dar parda-i
This thou hast done for a benefit (good purpose),
O thou who thyself art blind to the benefit (good purpose) of God.
aan-ki az wai faida zaida shud
chun na-binad aan-che ma ra dida shud
He from whom (every) benefit was born,
how should He not see that which was seen by us?
sad hazaran faida ast-o-har yake
sad hazaran pesh-e-an yak andke
There are myriads of benefits,
and every myriad is (but) a few beside that one.
aan dam-e-nutqat ki juzw-e-juzw-hast
faida shud kull-e-kul KHali charast
The breath of thy speech, which is a part of the parts (bodily members),
became beneficial: why (then) is the whole of the whole (the universal connexion of spirit and body) devoid (of benefit)?
tu ki juzwi kar-e-tu ba faida ast
pas chara dar ta'n-e-kul aari tu dast
Thou who art a part—thy act (of speaking) is beneficial:
why (then) dost thou lift thy hand to assail the whole?
guft ra gar faida na-buwad ma-go
war buwad hal-e-e'tiraaz-o-shukr ju
If there is no benefit in speech, do not speak;
and if there is, leave off making objections, and endeavour to give thanks.
shukr-e-yazdan tauq-e-har gardan buwad
ne jidal-o-ru-tursh kardan buwad
Thanksgiving to God is a collar on every neck (every one's duty);
it is not (thanksgiving) to dispute and make one's face look sour.
gar tursh-ru budan aamad shukr-o-bas
pas chu sirka shukr goe nist kas
If thanksgiving is only to look sour,
then there is no thanks-giver like vinegar.
sirka ra gar rah bayad dar jigar
go ba-shau sar kangbin u az shakar
If vinegar wants (to find) the way to the liver,
let it become oxymel by (being mixed with) sugar.
ma'ni andar she'r juz ba-kHabt nist
chun falasangast andar zabt nist
The meaning in poetry has no sureness of direction:
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