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2
3670-3719

  • 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.
  • تو چه بر چفسی بر این نام درخت ** تا بمانی تلخ کام و شور بخت‏
  • Why dost thou stick to the name ‘tree,’ so that thou art left bitterly disappointed and ill-fortuned?
  • در گذر از نام و بنگر در صفات ** تا صفاتت ره نماید سوی ذات‏
  • Pass on from the name and look at the attributes, in order that the attributes may show thee the way to the essence.”
  • اختلاف خلق از نام اوفتاد ** چون به معنی رفت آرام اوفتاد 3680
  • The disagreement of mankind is caused by names: peace ensues when they advance to the reality (denoted by the name).
  • منازعت چهار کس جهت انگور که هر یکی به نام دیگر فهم کرده بود آن را
  • How four persons quarrelled about grapes, which were known to each of them by a different name.
  • چار کس را داد مردی یک درم ** آن یکی گفت این به انگوری دهم‏
  • A certain man gave a dirhem to four persons: one of them (a Persian) said, “I will spend this on angúr.”
  • آن یکی دیگر عرب بد گفت لا ** من عنب خواهم نه انگور ای دغا
  • The second one was an Arab: he said, “No, I want ‘inab, not angúr, O rascal!”
  • آن یکی ترکی بدو گفت ای گزم ** من نمی‏خواهم عنب خواهم ازم‏
  • The third was a Turk; and he said, “This (money) is mine: I don't want ‘inab, I want uzum.”
  • آن یکی رومی بگفت این قیل را ** ترک کن خواهیم استافیل را
  • The fourth, a Greek, said, “Stop this talk: I want istáfíl.”
  • در تنازع آن نفر جنگی شدند ** که ز سر نامها غافل بدند 3685
  • These people began fighting in contention with one another, because they were unaware of the hidden meaning of the names.
  • مشت بر هم می‏زدند از ابلهی ** پر بدند از جهل و از دانش تهی‏
  • In their folly they smote each other with their fists: they were full of ignorance and empty of knowledge.
  • صاحب سری عزیزی صد زبان ** گر بدی آن جا بدادی صلح‏شان‏
  • If a master of the esoteric had been there, a revered and many-languaged man, he would have pacified them;
  • پس بگفتی او که من زین یک درم ** آرزوی جمله‏تان را می‏خرم‏
  • And then he would have said, “With this one dirhem I will give all of you what ye wish.
  • چون که بسپارید دل را بی‏دغل ** این درمتان می‏کند چندین عمل‏
  • When without deceit ye surrender your hearts (to me), this dirhem will do all this for you.
  • یک درمتان می‏شود چار المراد ** چار دشمن می‏شود یک ز اتحاد 3690
  • Your one dirhem will become four—the result desired: four enemies will become one through unanimity.
  • گفت هر یک تان دهد جنگ و فراق ** گفت من آرد شما را اتفاق‏
  • What each one of you says produces strife and separation; what I say brings you agreement.
  • پس شما خاموش باشید أنصتوا ** تا زبان تان من شوم در گفت‏وگو
  • Therefore be ye mute, keep silence, that I may be your tongue in speech and talk.”
  • گر سخنتان می‏نماید یک نمط ** در اثر مایه‏ی نزاع است و سخط
  • (Even) if your words appear uniform (seem to express an agreement), in effect they are the source of contention and anger.
  • گرمی عاریتی ندهد اثر ** گرمی خاصیتی دارد هنر
  • Borrowed (accidental) heat produces no (essential) effect; natural heat hath (its own) effect.
  • سرکه را گر گرم کردی ز آتش آن ** چون خوری سردی فزاید بی‏گمان‏ 3695
  • If you have made vinegar hot by means of fire, (still) when you drink it, it will undoubtedly increase the coldness (of your constitution),
  • ز انکه آن گرمی او دهلیزی است ** طبع اصلش سردی است و تیزی است‏
  • Because that (artificially produced) heat of it is exotic: its fundamental nature is coldness and tartness.
  • ور بود یخ بسته دوشاب ای پسر ** چون خوری گرمی فزاید در جگر
  • And (on the other hand), though grape-syrup be frozen, my son, it will add heat to the liver when you drink it.
  • پس ریای شیخ به ز اخلاص ماست ** کز بصیرت باشد آن وین از عماست‏
  • Hence the Shaykh's hypocrisy is better than our sincerity, for the former arises from (spiritual) insight, while the latter arises from (spiritual) blindness.
  • از حدیث شیخ جمعیت رسد ** تفرقه آرد دم اهل حسد
  • From the Shaykh's discourse comes union (concord); the words of the corporealists (materialists) bring separation (discord).
  • چون سلیمان کز سوی حضرت بتاخت ** کاو زبان جمله مرغان را شناخت‏ 3700
  • As (for example) Solomon, who sped (on his prophetic mission) from God, and who knew the language of all birds—
  • در زمان عدلش آهو با پلنگ ** انس بگرفت و برون آمد ز جنگ‏
  • In the time of his just sway the deer made friends with the leopard and ceased from war.
  • شد کبوتر ایمن از چنگال باز ** گوسفند از گرگ ناورد احتراز
  • The dove became secure from the talons of the hawk, the sheep took no precaution against the wolf.
  • او میانجی شد میان دشمنان ** اتحادی شد میان پر زنان‏
  • He (Solomon) became an arbitrator between enemies: he became a (means of establishing) oneness between the creatures that fly with wings.
  • تو چو موری بهر دانه می‏دوی ** هین سلیمان جو چه می‏باشی غوی‏
  • Thou art running after grain, like an ant. Hark! seek for Solomon! Why art thou still astray?
  • دانه جو را دانه‏اش دامی شود ** و آن سلیمان جوی را هر دو بود 3705
  • To the seeker of grain his grain becomes a snare, but the seeker of Solomon may have both (Solomon and the grain).
  • مرغ جانها را در این آخر زمان ** نیستشان از همدگر یک دم امان‏
  • In these latter days the soul-birds have no security from each other for a moment;
  • هم سلیمان هست اندر دور ما ** کاو دهد صلح و نماند جور ما
  • (Yet) even in our epoch there is a Solomon who would give (us) peace and not suffer our injustice to continue.
  • قول إن من أمة را یاد گیر ** تا به إلا و خلا فیها نذیر
  • Call to mind (the text), There is no people down to (the words) but in the past a warner dwelt among them.
  • گفت خود خالی نبوده ست امتی ** از خلیفه‏ی حق و صاحب همتی‏
  • God said that verily there has never been a people devoid of a vicar of God and a man of spiritual power;
  • مرغ جانها را چنان یکدل کند ** کز صفاشان بی‏غش و بی‏غل کند 3710
  • And he makes the soul-birds so unanimous that, in respect of sincerity, he purges them of (all) guile and rancour.
  • مشفقان گردند همچون والده ** مسلمون را گفت نفس واحده‏
  • They become (as) kind as a mother: he (Mohammed) said of the Moslems, “(They are as) one soul.”
  • نفس واحد از رسول حق شدند ** ور نه هر یک دشمن مطلق بدند
  • (’Twas) through the Messenger of Allah they became one soul; else, they were absolute enemies, every one (to the other).
  • برخاستن مخالفت و عداوت از میان انصار به برکات رسول صلی الله علیه و آله
  • How dissension and enmity amongst the Ansár were removed by the blessings of the Prophet—may God bless and save him!
  • دو قبیله کاوس و خزرج نام داشت ** یک ز دیگر جان خون آشام داشت‏
  • The two tribes which were named Aws and Khazraj had a blood-thirsty spirit towards each other.
  • کینه‏های کهنه‏شان از مصطفی ** محو شد در نور اسلام و صفا
  • Through (the preaching of) Mustafá (Mohammed) their ancient feuds vanished in the light of Islam and of pureness (of heart).
  • اولا اخوان شدند آن دشمنان ** همچو اعداد عنب در بوستان‏ 3715
  • First, those enemies became brethren like the units of (a bunch of) grapes in the garden;
  • و ز دم المؤمنون إخوة به پند ** در شکستند و تن واحد شدند
  • And (then) at the admonition given in the words, The true believers are brethren, they dissolved (and mingled) and became one body.
  • صورت انگورها اخوان بود ** چون فشردی شیره‏ی واحد شود
  • The appearance of the (clustered) grapes is (that of) brethren: when you squeeze them they become one juice.
  • غوره و انگور ضدانند لیک ** چون که غوره پخته شد شد یار نیک‏
  • The immature and the full-grown grape are opponents, but when the immature grape has ripened, it becomes a good friend.
  • غوره‏ای کاو سنگ بست و خام ماند ** در ازل حق کافر اصلیش خواند
  • The immature grape that has remained stone-hard and crude —God in eternity has called it an original unbeliever.