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1
2597-2646

  • (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

  • 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

  • The man said, “Now I have ceased to oppose (thee): thou hast authority (to do what thou wilt): draw the sword from the sheath.
  • مرد گفت اکنون گذشتم از خلاف ** حکم داری تیغ بر کش از غلاف‌‌

  • Whatsoever thou biddest me do, I will obey: I will not consider the bad or good result of it.
  • هر چه گویی من ترا فرمان‌‌برم ** در بد و نیک آمد آن ننگرم‌‌

  • I will become non-existent in thy existence, because I am thy lover: love makes blind and deaf.” 2645
  • در وجود تو شوم من منعدم ** چون محبم حب یعمی و یصم‌‌

  • The wife said, “Dost thou intend to treat me with kindness, or art thou (bent on) discovering my secret by trickery?”
  • گفت زن آهنگ برم می‌‌کنی ** یا به حیلت کشف سرم می‌‌کنی‌‌