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
The reason is really unconscious of these (worldly) thoughts: in its brain is nothing but love of God.
عقل خود زین فکرها آگاه نیست ** در دماغش جز غم الله نیست
Although the inner meaning of the tale is this bait and trap, listen now to the outward form of the tale in its entirety.
گر چه سر قصه این دانه ست و دام ** صورت قصه شنو اکنون تمام
If the spiritual explanation were sufficient, the creation of the world would have been vain and idle.
گر بیان معنوی کافی شدی ** خلق عالم عاطل و باطل بدی
If love were (only spiritual) thought and reality, the form of your fasting and prayer would be non-existent.2625
گر محبت فکرت و معنیستی ** صورت روزه و نمازت نیستی
The gifts of lovers to one another are, in respect of love, naught but forms;
هدیههای دوستان با همدیگر ** نیست اندر دوستی الا صور
(But the purpose is) that the gifts may have borne testimony to feelings of love which are concealed in secrecy,
تا گواهی داده باشد هدیهها ** بر محبتهای مضمر در خفا
Because outward acts of kindness bear witness to feelings of love in the heart, O dear friend.
ز آن که احسانهای ظاهر شاهدند ** بر محبتهای سر ای ارجمند
Your witness is sometimes true, sometimes false, sometimes drunken with wine, sometimes with sour curds.
شاهدت گه راست باشد گه دروغ ** مست گاهی از می و گاهی ز دوغ
He that has drunk sour curds makes a show of intoxication, shouts ecstatically, and behaves like one whose head is heavy (with the fumes of wine);2630
دوغ خورده مستیی پیدا کند ** های و هوی و سر گرانیها کند
That hypocrite is (assiduous) in fasting and praying, in order that it may be supposed that he is drunken with devotion (to God).
آن مرایی در صیام و در صلاست ** تا گمان آید که او مست ولاست
In short, external acts are different (from internal feelings), (and their purpose is) to indicate that which is hidden.
حاصل افعال برونی دیگر است ** تا نشان باشد بر آن چه مضمر است
O Lord, grant us according to our desire such discernment that we may know the false indication from the true.
یا رب آن تمییز ده ما را به خواست ** تا شناسیم آن نشان کژ ز راست
Do you know how the sense-perception becomes discerning? In this way, that the sense-perception should be seeing by the light of God.
حس را تمییز دانی چون شود ** آن که حس ینظر بنور الله بود