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1
2597-2606

  • (Now), my friend, hearken to another saying (which is), like the soul, very clear (to mystics) and abstruse (to the rest):
  • نکته‌‌ی دیگر تو بشنو ای رفیق ** همچو جان او سخت پیدا و دقیق‌‌

  • In a certain place (spiritual degree), through Divine dispositions even this poison and snake (worldliness and sensuality) is (rendered) digestible.
  • در مقامی هست هم این زهر مار ** از تصاریف خدایی خوش گوار

  • In one place (it is) poison and in one place medicine, in one place infidelity and in one place approved.
  • در مقامی زهر و در جایی دوا ** در مقامی کفر و در جایی روا

  • Although there it is injurious to the soul, when it arrives here it is a remedy. 2600
  • گر چه آن جا او گزند جان بود ** چون بدین جا در رسد درمان بود

  • In the young grape (ghúra) the juice is sour, but it is sweet and good when the ghúra comes to be an angúr (ripe grape).
  • آب در غوره ترش باشد و لیک ** چون به انگوری رسد شیرین و نیک‌‌

  • Again in the wine-jar it becomes bitter and unlawful, (but) in the state (form) of vinegar how excellent it is as a seasoning!
  • باز در خم او شود تلخ و حرام ** در مقام سرکگی نعم الادام‌‌

  • Concerning the impropriety of the disciple's (muríd) presuming to do the same things as are done by the saint (walí), inasmuch as sweetmeat does no harm to the physician, but is harmful to the sick, and frost and snow do no harm to the ripe grape, but are injurious to the young fruit; for he (the disciple) is (still) on the way, for he has not (yet) become (the saint to whom are applicable the words in the Qur’án): “That God may forgive thee thy former and latter sins.”
  • در معنی آن که آن چه ولی کند مرید را نشاید گستاخی کردن و همان فعل کردن که حلوا طبیب را زیان ندارد اما بیمار را زیان دارد و سرما و برف انگور را زیان ندارد اما غوره را زیان دارد که در راهست که ليغفر لک الله ما تقدم من ذنبک و ما تأخر

  • If the saint drinks a poison it becomes an antidote, but if the seeker (disciple) drinks it, his mind is darkened.
  • گر ولی زهری خورد نوشی شود ** ور خورد طالب سیه هوشی شود

  • From Solomon have come the words, “O Lord, give me (a kingdom that it behoves not any one after me to obtain),” that is, “do not give this kingdom and power to any but me.
  • رب هب لی از سلیمان آمده ست ** که مده غیر مرا این ملک و دست‌‌

  • Do not bestow this grace and bounty on any but me.” This looks like envy, but it was not that (in reality). 2605
  • تو مکن با غیر من این لطف و جود ** این حسد را ماند اما آن نبود

  • Read with your soul the mystery of “it behoves not,” do not deem the inward meaning of “after me” (to be derived) from his (Solomon's) avarice.
  • نکته‌‌ی لا ينبغی می‌‌خوان به جان ** سر من بعدی ز بخل او مدان‌‌