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3628-3677

  • خانه را بخرید یا میراث یافت ** فرخ آن کس کاو سوی معنی شتافت‏
  • Did it buy the house, or inherit it?”—Happy is he that sped towards the (real) meaning!
  • گفت نحوی زید عمرا قد ضرب ** گفت چونش کرد بی‏جرمی ادب‏
  • A grammarian said, “Zayd has struck ‘Amr.” Said (the fool), “How did he chastise him without any offence (on his part)?
  • عمرو را جرمش چه بد کان زید خام ** بی‏گنه او را بزد همچون غلام‏ 3630
  • What was ‘Amr's offence, that that rude Zayd struck him, innocent (though he was), as (if he were) a slave?”
  • گفت این پیمانه‏ی معنی بود ** گندمی بستان که پیمانه است رد
  • He (the grammarian) replied, “This (form of words) is (only) the measure (container) of the meaning signified: take some wheat, for the measure is (to be) rejected.
  • زید و عمرو از بهر اعراب است و ساز ** گر دروغ است آن تو با اعراب ساز
  • Zayd and ‘Amr are for the purpose of (showing) the declension and (grammatical) construction: if that (statement that Zayd struck ‘Amr) is untrue, make up with the declension.”
  • گفت نه من آن ندانم عمرو را ** زید چون زد بی‏گناه و بی‏خطا
  • “Nay,” said he, “I don't know about that. How did Zayd strike ‘Amr without (his committing any) crime or fault?”
  • گفت از ناچار و لاغی بر گشود ** عمرو یک واو فزون دزدیده بود
  • He (the grammarian) in desperation started a joke and said, “‘Amr had stolen a superfluous wáw.
  • زید واقف گشت دزدش را بزد ** چون که از حد برد او را حد سزد 3635
  • Zayd became aware, and struck the stealer of it: since he (‘Amr) carried it beyond bounds (transgressed the law), the punishment serves him right.”
  • پذیرا آمدن سخن باطل در دل باطلان‏
  • How worthless sayings find acceptance in the minds of worthless folk.
  • گفت اینک راست پذرفتم به جان ** کج نماید راست در پیش کجان‏
  • He (the fool) said, “Here you are, this is the truth! I accept (it) with (all) my soul.” Wrong seems right to the wrong-minded.
  • گر بگویی احولی را مه یکی است ** گویدت این دوست و در وحدت شکی است‏
  • If you say to a squinting man, “The moon is one,” he will say to you, “These are two (moons); and there is a (great) doubt as to (the moon's) being one”;
  • ور بر او خندد کسی گوید دو است ** راست دارد این سزای بد خو است‏
  • And if somebody laughs at him and says, “There are two,” he deems it the truth. This (mockery) is what the ill-natured (ignorant and contumacious) fellow deserves.
  • بر دروغان جمع می‏آید دروغ ** الخبیثات الخبیثین زد فروغ‏
  • Lies muster round (those who are living) lies: (the text) the wicked men for the wicked women has thrown light (upon this point).
  • دل فراخان را بود دست فراخ ** چشم کوران را عثار سنگ‏لاخ‏ 3640
  • They whose hearts are (opened) wide (to receive spiritual truths) have wide (far-reaching) hands; they whose (spiritual) eyes are blind have to stumble on stony ground.
  • جستن آن درخت که هر که میوه‏ی آن درخت خورد نمیرد
  • On seeking the tree whereof none that eats  the fruit shall die.
  • گفت دانایی برای داستان ** که درختی هست در هندوستان‏
  • A learned man (once) said, for the sake of (telling) a story, “In India there is a certain tree:
  • هر کسی کز میوه‏ی او خورد و برد ** نه شود او پیر نه هرگز بمرد
  • Whoso takes and eats of its fruit, he grows not old nor ever dies.”
  • پادشاهی این شنید از صادقی ** بر درخت و میوه‏اش شد عاشقی‏
  • A king heard this (tale) from a veracious person: he became a lover of the tree and its fruit.
  • قاصدی دانا ز دیوان ادب ** سوی هندستان روان کرد از طلب‏
  • From the Divan of culture he sent an intelligent envoy to India in search (of it).
  • سالها می‏گشت آن قاصد از او ** گرد هندستان برای جستجو 3645
  • For (many) years his envoy wandered about India in quest (of the tree).
  • شهر شهر از بهر این مطلوب گشت ** نه جزیره ماند و نه کوه و نه دشت‏
  • He roamed from town to town for this object: neither island nor mountain nor plain was left (unvisited).
  • هر که را پرسید کردش ریشخند ** کاین که جوید جز مگر مجنون بند
  • Every one whom he asked made a mock of him, saying, “Who would search after this, unless perhaps a madman in confinement?”
  • بس کسان صفعش زدند اندر مزاح ** بس کسان گفتند ای صاحب فلاح‏
  • Many slapped him jocosely; many said, “O fortunate man,
  • جستجوی چون تو زیرک سینه صاف ** کی تهی باشد کجا باشد گزاف‏
  • How should the enquiry of a clever and clear-minded person like you be devoid (of result)? How should it be vain?”
  • وین مراعاتش یکی صفعی دگر ** وین ز صفع آشکارا سخت‏تر 3650
  • And this (ironical) respect was to him another slap, and it was harder (to bear) than the visible slap.
  • می‏ستودندش به تسخر کای بزرگ ** در فلان اقلیم بس هول و سترگ‏
  • They extolled him sarcastically, saying, “O great sir, in such and such a very tremendous and huge country,
  • در فلان بیشه درختی هست سبز ** بس بلند و پهن و هر شاخیش گبز
  • In such and such a forest there is a green tree, very tall and broad, and every branch of it is big.”
  • قاصد شه بسته در جستن کمر ** می‏شنید از هر کسی نوعی خبر
  • The king's envoy, who had braced his belt for the quest, was hearing a different kind of report from every one;
  • بس سیاحت کرد آن جا سالها ** می‏فرستادش شهنشه مالها
  • There for years he travelled much, (whilst) the king kept sending money to him.
  • چون بسی دید اندر آن غربت تعب ** عاجز آمد آخر الامر از طلب‏ 3655
  • After he had suffered much fatigue in that foreign land, at last he became too exhausted to seek (any longer).
  • هیچ از مقصود اثر پیدا نشد ** ز آن غرض غیر خبر پیدا نشد
  • No trace of the object of pursuit was discovered: of what he wanted nothing appeared but the report.
  • رشته‏ی امید او بگسسته شد ** جسته‏ی او عاقبت ناجسته شد
  • The thread of his hope snapped, the thing he had sought became unsought in the end.
  • کرد عزم باز گشتن سوی شاه ** اشک می‏بارید و می‏برید راه‏
  • He resolved to return to the king, (and set out) shedding tears and traversing the way.
  • شرح کردن شیخ سر آن درخت را با آن طالب مقلد
  • How the Shaykh explained the hidden meaning of the tree to the seeker who was in the bondage of formalism.
  • بود شیخی عالمی قطبی کریم ** اندر آن منزل که آیس شد ندیم‏
  • There was a wise Shaykh, a noble Qutb, at the halting-place where the king's intimate fell into despair.
  • گفت من نومید پیش او روم ** ز آستان او به راه اندر شوم‏ 3660
  • He (the envoy) said, “Being without hope, I will go to him, and set out on the road (again) from his threshold,
  • تا دعای او بود همراه من ** چون که نومیدم من از دل خواه من‏
  • In order that his prayer (blessing) may accompany me, since I have no hope of (winning) my heart's desire.”
  • رفت پیش شیخ با چشم پر آب ** اشک می‏بارید مانند سحاب‏
  • With tearful eyes he went to the Shaykh: he was raining tears, like a cloud.
  • گفت شیخا وقت رحم و رقت است ** ناامیدم وقت لطف این ساعت است‏
  • “O Shaykh,” he cried, “it is the time for mercy and pity; I am in despair: now is the time for kindness.”
  • گفت وا گو کز چه نومیدیستت ** چیست مطلوب تو رو با چیستت‏
  • He (the Shaykh) said, “Say plainly what is the cause of thy despair: what is thy object? what hast thou in view?”
  • گفت شاهنشاه کردم اختیار ** از برای جستن یک شاخسار 3665
  • He answered, “The Emperor chose me out to seek a certain branching tree,
  • که درختی هست نادر در جهات ** میوه‏ی او مایه‏ی آب حیات‏
  • For there is a tree, unique in (all) the quarters (of the world): its fruit is (of) the substance of the Water of Life.
  • سالها جستم ندیدم یک نشان ** جز که طنز و تسخر این سر خوشان‏
  • I have sought (it) for years and seen no sign (of it) except the gibes and ridicule of these merry men.”
  • شیخ خندید و بگفتش ای سلیم ** این درخت علم باشد در علیم‏
  • The Shaykh laughed and said to him, “O simpleton, this is the tree of knowledge in the sage—
  • بس بلند و بس شگرف و بس بسیط ** آب حیوانی ز دریای محیط
  • Very high and very grand and very far-spreading: (it is) a Water of Life from the all-encompassing Sea (of God).
  • تو به صورت رفته‏ای ای بی‏خبر ** ز آن ز شاخ معنیی بی‏بار و بر 3670
  • Thou hast gone after the form, O ignorant man: hence thou art without fruit and produce from the bough of reality.
  • گه درختش نام شد گه آفتاب ** گاه بحرش نام گشت و گه سحاب‏
  • Sometimes it is named ‘tree,’ sometimes ‘sun’; sometimes it is named ‘sea,’ sometimes ‘cloud.’
  • آن یکی کش صد هزار آثار خاست ** کمترین آثار او عمر بقاست‏
  • (It is) that one (thing) from which a hundred thousand effects arise: its least effects are everlasting life.
  • گر چه فرد است او اثر دارد هزار ** این یکی را نام شاید بی‏شمار
  • Although (in essence) it is single, it hath a thousand effects: innumerable names befit (may be properly applied to) that one (thing).
  • آن یکی شخص ترا باشد پدر ** در حق شخصی دگر باشد پسر
  • One person may be father in relation to thee; in regard to another individual he may be son.
  • در حق دیگر بود قهر و عدو ** در حق دیگر بود لطف و نکو 3675
  • In regard to another he may be wrath and a foe; in regard to another he may be graciousness and a friend.
  • صد هزاران نام و او یک آدمی ** صاحب هر وصفش از وصفی عمی‏
  • (He hath) hundreds of thousands of names, (but) he is one man: the owner of every quality belonging to him is blind to (incapable of) giving any (true) description (of him).
  • هر که جوید نام اگر صاحب ثقه است ** همچو تو نومید و اندر تفرقه است‏
  • Whoever seeks the (mere) name, if he is entrusted (with a confidential mission) he is hopeless and in distraction, even as thou art.