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1
2597-2621

  • (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

  • Nay, but in sovereignty he saw a hundred dangers: the kingdom of this world was (has ever been), hair by hair (in every respect), fear for one's head.
  • بلکه اندر ملک دید او صد خطر ** مو به مو ملک جهان بد بیم سر

  • Fear for head with fear for heart with fear for religion— there is no trial for us like this.
  • بیم سر با بیم سر با بیم دین ** امتحانی نیست ما را مثل این‌‌

  • Therefore one must needs possess the high aspiration of a Solomon in order to escape from these myriads of colours and perfumes (enticing vanities).
  • پس سلیمان همتی باید که او ** بگذرد زین صد هزاران رنگ و بو

  • Even with such (great) strength (of spirit) as he had, the waves of that (worldly) kingdom were stifling his breath (choking him). 2610
  • با چنان قوت که او را بود هم ** موج آن ملکش فرومی‌‌بست دم‌‌

  • Since dust settled on him from this sorrow, he had compassion for all the kings of the world.
  • چون بر او بنشست زین اندوه گرد ** بر همه شاهان عالم رحم کرد

  • He interceded (with God on their behalf) and said, “Give this kingdom and banner (to them) with (accompanied by) the (spiritual) perfection which Thou hast given to me.
  • شد شفیع و گفت این ملک و لوا ** با کمالی ده که دادی مر مرا

  • To whomsoever Thou wilt give (it), and (on whomsoever) Thou wilt confer that bounty, he (that person) is Solomon, and I also am he.
  • هر که را بدهی و بکنی آن کرم ** او سلیمان است و آن کس هم منم‌‌

  • He is not ‘after me,’ he is with me. What of ‘with me,’ indeed? I am without rival.”
  • او نباشد بعدی او باشد معی ** خود معی چه بود منم بی‌‌مدعی‌‌

  • ’Tis my duty to explain this, but (now) I will return to the story of the man and wife. 2615
  • شرح این فرض است گفتن لیک من ** باز می‌‌گردم به قصه‌‌ی مرد و زن‌‌

  • The moral of the altercation of the Arab and his wife.
  • مخلص ماجرای عرب و جفت او

  • The heart of one who is sincere is seeking (to find) a moral for the altercation of the man and wife.
  • ماجرای مرد و زن را مخلصی ** باز می‌‌جوید درون مخلصی‌‌

  • The altercation of the man and wife has been related (as a story): know that it is a parable of your own flesh (nafs) and reason.
  • ماجرای مرد و زن افتاد نقل ** آن مثال نفس خود می‌‌دان و عقل‌‌

  • This man and wife, which are the flesh and the reason, are very necessary for (the manifestation of) good and evil;
  • این زن و مردی که نفس است و خرد ** نیک بایسته ست بهر نیک و بد

  • And this necessary pair in this house of earth are (engaged) in strife and altercation day and night.
  • وین دو بایسته در این خاکی سرا ** روز و شب در جنگ و اندر ماجرا

  • The wife is craving requisites for the household, that is to say, reputation and bread and viands and rank. 2620
  • زن همی‌‌خواهد هویج خانگاه ** یعنی آب رو و نان و خوان و جاه‌‌

  • Like the wife, the flesh, in order to contrive the means (of gratifying its desires), is at one time seeking (having recourse to) humility and at another time to domination.
  • نفس همچون زن پی چاره‌‌گری ** گاه خاکی گاه جوید سروری‌‌