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2618-2642

  • 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

  • And if there be no effect (outward sign), the cause too makes manifest (that which is hidden), as (for example) kinship gives information concerning love (enables you to infer the presence of love). 2635
  • ور اثر نبود سبب هم مظهر است ** همچو خویشی کز محبت مخبر است‌‌

  • He to whom the light of God has become a guide is not a slave to effects or causes—
  • نبود آن که نور حقش شد امام ** مر اثر را یا سببها را غلام‌‌

  • Or (if he is a slave to them) Love will throw a spark within, wax mighty, and make (the illumined one) independent of effect.
  • یا محبت در درون شعله زند ** زفت گردد وز اثر فارغ کند

  • He has no need to make his love known, since Love has shot its radiance over the sky (of his heart).
  • حاجتش نبود پی اعلام مهر ** چون محبت نور خود زد بر سپهر

  • There are detailed explanations (which I could give) in order to complete this subject; but seek them (for yourself), and (now) farewell.
  • هست تفصیلات تا گردد تمام ** این سخن لیکن بجو تو و السلام‌‌

  • Although the inner meaning is visible in this outward form, the form is (both) near to the meaning and far (from it). 2640
  • گر چه شد معنی در این صورت پدید ** صورت از معنی قریب است و بعید

  • In regard to indication, they (the meaning and the form) are like the sap and the tree; (but) when you turn to the quiddity, they are very far (removed from each other).
  • در دلالت همچو آب‌‌اند و درخت ** چون به ماهیت روی دورند سخت‌‌

  • (Let me) take leave of quiddities and essential properties, and relate what happened to those twain with faces like the moon.
  • ترک ماهیات و خاصیات گو ** شرح کن احوال آن دو ماهرو

  • How the Arab set his heart on (complying with) his beloved's request and swore that in thus submitting (to her) he had no (idea of) trickery and making trial (of her).
  • دل نهادن عرب بر التماس دل بر خویش و سوگند خوردن که در این تسلیم مرا حیلتی و امتحانی نیست‌‌