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2
3664-3688

  • He (the Shaykh) said, “Say plainly what is the cause of thy despair: what is thy object? what hast thou in view?”
  • گفت وا گو کز چه نومیدیستت ** چیست مطلوب تو رو با چیستت‏

  • He answered, “The Emperor chose me out to seek a certain branching tree, 3665
  • گفت شاهنشاه کردم اختیار ** از برای جستن یک شاخسار

  • For there is a tree, unique in (all) the quarters (of the world): its fruit is (of) the substance of the Water of Life.
  • که درختی هست نادر در جهات ** میوه‏ی او مایه‏ی آب حیات‏

  • I have sought (it) for years and seen no sign (of it) except the gibes and ridicule of these merry men.”
  • سالها جستم ندیدم یک نشان ** جز که طنز و تسخر این سر خوشان‏

  • The Shaykh laughed and said to him, “O simpleton, this is the tree of knowledge in the sage—
  • شیخ خندید و بگفتش ای سلیم ** این درخت علم باشد در علیم‏

  • Very high and very grand and very far-spreading: (it is) a Water of Life from the all-encompassing Sea (of God).
  • بس بلند و بس شگرف و بس بسیط ** آب حیوانی ز دریای محیط

  • Thou hast gone after the form, O ignorant man: hence thou art without fruit and produce from the bough of reality. 3670
  • تو به صورت رفته‏ای ای بی‏خبر ** ز آن ز شاخ معنیی بی‏بار و بر

  • Sometimes it is named ‘tree,’ sometimes ‘sun’; sometimes it is named ‘sea,’ sometimes ‘cloud.’
  • گه درختش نام شد گه آفتاب ** گاه بحرش نام گشت و گه سحاب‏

  • (It is) that one (thing) from which a hundred thousand effects arise: its least effects are everlasting life.
  • آن یکی کش صد هزار آثار خاست ** کمترین آثار او عمر بقاست‏

  • Although (in essence) it is single, it hath a thousand effects: innumerable names befit (may be properly applied to) that one (thing).
  • گر چه فرد است او اثر دارد هزار ** این یکی را نام شاید بی‏شمار

  • One person may be father in relation to thee; in regard to another individual he may be son.
  • آن یکی شخص ترا باشد پدر ** در حق شخصی دگر باشد پسر

  • In regard to another he may be wrath and a foe; in regard to another he may be graciousness and a friend. 3675
  • در حق دیگر بود قهر و عدو ** در حق دیگر بود لطف و نکو

  • (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).
  • صد هزاران نام و او یک آدمی ** صاحب هر وصفش از وصفی عمی‏

  • Whoever seeks the (mere) name, if he is entrusted (with a confidential mission) he is hopeless and in distraction, even as thou art.
  • هر که جوید نام اگر صاحب ثقه است ** همچو تو نومید و اندر تفرقه است‏

  • Why dost thou stick to the name ‘tree,’ so that thou art left bitterly disappointed and ill-fortuned?
  • تو چه بر چفسی بر این نام درخت ** تا بمانی تلخ کام و شور بخت‏

  • Pass on from the name and look at the attributes, in order that the attributes may show thee the way to the essence.”
  • در گذر از نام و بنگر در صفات ** تا صفاتت ره نماید سوی ذات‏

  • The disagreement of mankind is caused by names: peace ensues when they advance to the reality (denoted by the name). 3680
  • اختلاف خلق از نام اوفتاد ** چون به معنی رفت آرام اوفتاد

  • How four persons quarrelled about grapes, which were known to each of them by a different name.
  • منازعت چهار کس جهت انگور که هر یکی به نام دیگر فهم کرده بود آن را

  • A certain man gave a dirhem to four persons: one of them (a Persian) said, “I will spend this on angúr.”
  • چار کس را داد مردی یک درم ** آن یکی گفت این به انگوری دهم‏

  • The second one was an Arab: he said, “No, I want ‘inab, not angúr, O rascal!”
  • آن یکی دیگر عرب بد گفت لا ** من عنب خواهم نه انگور ای دغا

  • The third was a Turk; and he said, “This (money) is mine: I don't want ‘inab, I want uzum.”
  • آن یکی ترکی بدو گفت ای گزم ** من نمی‏خواهم عنب خواهم ازم‏

  • The fourth, a Greek, said, “Stop this talk: I want istáfíl.”
  • آن یکی رومی بگفت این قیل را ** ترک کن خواهیم استافیل را

  • These people began fighting in contention with one another, because they were unaware of the hidden meaning of the names. 3685
  • در تنازع آن نفر جنگی شدند ** که ز سر نامها غافل بدند

  • In their folly they smote each other with their fists: they were full of ignorance and empty of knowledge.
  • مشت بر هم می‏زدند از ابلهی ** پر بدند از جهل و از دانش تهی‏

  • If a master of the esoteric had been there, a revered and many-languaged man, he would have pacified them;
  • صاحب سری عزیزی صد زبان ** گر بدی آن جا بدادی صلح‏شان‏

  • And then he would have said, “With this one dirhem I will give all of you what ye wish.
  • پس بگفتی او که من زین یک درم ** آرزوی جمله‏تان را می‏خرم‏