baz guftan-e-bazargan ba-tuti aan-che did az tutiyan-e-hidustan
baaz guftan-e-bāzargāñ bā-tūtī āñ-che diid az tūtiyān-e-hidustāñ
How the merchant related to the parrot what he had
witnessed on the part of the parrots of India.
kard bāzargāñ tijārat rā tamām
baaz aamad sū-e-manzil shād-kām
The merchant finished his trading and returned
home (prosperously) to the joy of his friends.
har ġhulāme rā ba-yāvurd armuġhāñ
har kanīzak rā ba-baḳhshīd uu nishāñ
He brought a present for every male slave,
he gave a token to every slave-girl.
guft tuutī armuġhān-e-banda kū
āñ-che guftī-o-āñ-che diidī baaz go
“Where is my present?” asked the parrot.
“Relate what thou hast seen and said.”
guft ne man ḳhud pashemānam azaañ
dast-e-ḳhud kHāyāñ-o-añgushtāñ gazāñ
“Nay,” said he, “indeed I am repenting of that (which I said),
gnawing my hand and biting my fingers (in remorse).
man charā paiġhām-e-ḳhāme az gazāf
burdam az be-dānishī-o-az nashāf
Why, from ignorance and folly,
did I idly bear (such) an inconsiderate message?”
guft ai ḳhvāja pashemānī za chīst
chīst aañ kiiñ kHashm-o-ġham rā muqtazīst
“O master,” said the parrot, “what is thy repentance for?
What is it that causes this anger and grief?”
guft guftam aañ shikāyat-hā-e-tū
bā-giroh-e-tūtiyāñ hamtā-e-tū
“I told thy complaints,” said he,
“to a company of parrots resembling thee.
aañ yake tuutī za dardat bū-e-burd
zahrah-ash badrīd-o-larzīd-o-ba-murd
One parrot got scent of (understood) thy pain:
her heart broke, and she trembled and died.
man pashemāñ gashtam iiñ guftan che buud
laik chuuñ guftam pashemānī che suud
I became sorry, (thinking) ‘why did I say this?’
but what was the use of repenting after I had said it?”
nukta-e-kāñ jast nāgah az zabāñ
ham-chu tīre-dāñ ki jast aañ az kamāñ
Know that a word which suddenly shot from
the tongue is like an arrow shot from the bow.
vā na-gardad az rah-e-āñ tiir ai pisar
band bāyad kard saile rā za sar
O son, that arrow does not turn back on its way:
you must dam a torrent at the source.
chuuñ guzasht az sar jahāne rā giraft
gar jahāñ vīrāñ kunad na-buvad shiguft
When it left the source behind, it swept over a world (of country):
if it lays waste the world, ’tis no wonder.
fe'l rā dar ġhaib asar-hā zaad niist
vaañ mavālīdash ba-hukm-e-kHalq niist
There is an unseen bringing forth of effects to (our) action,
and the results born of it are not in the control of (human)
creatures:
be-sharīke jumla maḳhlūq-e-ḳhudāst
aañ mavālīd ar che nisbat shaañ ba-māst
Those results are all created by God without any partner,
though they are imputed to us.
zaid parrānīd tiire sū-e-'amr
'amr rā ba-giraft tīrash ham-chu namr
Zayd let fly an arrow in the direction of ‘Amr:
his arrow gripped ‘Amr like a leopard.
muddate saale hamī zā.īd dard
dard-hā rā āfrīnad haq na mard
During a long time, a (whole) year,
it was producing pain: pains are created by God, not by man.
zaid rā mī aañ dam ar murd az vajal
dard-hā mī zaa.id āñ-jā tā-ajal
If Zayd who shot (the arrow) died of fright at the moment (when ‘Amr was wounded),
(nevertheless) pains are continually being produced there (in ‘Amr's body) until (‘Amr's) death.
zaañ mavālīd-e-vaja' chuuñ murd uu
zaid rā mī ziiñ sabab qattāl go
In as much as he (‘Amr) died from the results of the hurt (inflicted on him),
for this cause call Zayd (his) murderer on acount of (Zayd's having been) the original cause (of his death).
aañ vaja'-hā rā badū mansūb daar
gar che hast aañ jumla sun'-e-kirdgār
Impute those pains to him,
though all of them are the work of the Creator.
ham-chunīñ kisht-o-dam-o-dām-o-jimā'
aañ mavālīdast haq rā mustatā'
So with sowing and breathing (speaking) and (laying) snares and sexual intercourse:
the results of those (actions) are amenable to (determined by the will of) God.
auliyā rā hast qudrat az ilaah
tiir jastah baaz ārandash za raah
The saints possess power (derived) from God:
they turn back from its course the arrow that has sped.
basta dar hā-e-mavālīd az sabab
chuuñ pashemāñ shud valī zaañ dast-e-rab
When the saint repents, he closes the doors of the results (shuts off the results)
from the cause by that hand (power) of the Lord.
gufta nā-gufta kunad az fat.h-e-bāb
tā azaañ ne siiḳh sozad ne kabāb
Through the opening of the door (of Divine grace), he makes unsaid what has been said,
so that neither spit nor roast-meat is burnt thereby.
az hama dil-hā ki aañ nukta shanīd
aañ suḳhan rā kard mahv-o-nā-padīd
He wipes out the saying from all the minds that heard it,
and makes it imperceptible.
gart burhāñ bāyad-o-hujjat mihā
baaz ḳhvāñ min āyatin au nunsihā
O sire, if thou must needs have demonstration and proof (of this),
recite “(Whatever) verse (We cancel) or cause to be forgotten. ”
āyat-e-ansaukumu zikrī ba-kHvāñ
qudrat-e-nisyāñ nihādan shaañ badāñ
Read the verse “They made you forget My warning”:
acknowledge their (the saints') power to put forgetfulness (in men's hearts).
chuuñ ba-tazkīr-o-nisyāñ qādirand
bar hama dil-hā-e-kHalqāñ qāhirand
Since they are able to make (you) remember and forget,
they are mighty over all the hearts of (God's) creatures.
chuuñ ba-nisyāñ bast uu rāh-e-nazar
kaar na-tavāñ kard var bāshad hunar
When he (the saint) has blocked the road of (your) mental perception by means of forgetfulness,
it is impossible (for you) to act, even if there be virtue (in you).
kHiltumu sukHriyyatan ahlassumū
az nube bar ḳhvāñ tā ansaukum
Think ye those exalted ones are a laughing-stock?
Recite from the Qur’án as far as (the words) “They made you forget.”
sāhib-e-dih pādshāh-e-jism-hāst
sāhib-e-dil shāh-e-dil-hā-e-shumāst
He that owns a village is king over bodies;
he that owns a heart is king over your hearts.
far'a diid aamad 'amal be-hech shak
pas na-bāshad mardum illā mardumak
Without any doubt, action (practice) is a branch of (subordinate to) seeing (theory):
therefore Man is nothing but “the little man” (the pupil of the eye).
man tamām iiñ na-yāram guft az aañ
mana' mī aayad za sāhib markazāñ
I dare not expound the whole of this (subject):
hindrance thereto is coming from those who are at the
centre.
chuuñ farāmoshī-e-kHalq-o-yād-e-shāñ
bā-vai-st-o-ū rasad fariyād-e-shāñ
In as much as the forgetfulness and recollection of (God's) creatures are with him (depend on the perfect saint),
and he comes at their call for help,
sad hazārāñ nek-o-bad rā aañ bahī
mī kunad har shab za dil-hā shaañ tahī
Every night that glorious one is emptying from their
hearts hundreds of thousands of good and evil (thoughts),
roz dil-hā rā azaañ pur mī kunad
aañ sadaf-hā rā pur az durr mī kunad
(While) in the daytime he is filling their hearts therewith—
he is filling those oyster-shells with pearls.
aañ hama andesha-e-peshān-hā
mī shanāsad az hidāyat jān-hā
By (Divine) guidance (after sleep is past) all those thoughts of former things recognize the spirits (to which they were attached).
pesha-o-farhañg-e-tū aayad ba-tū
tā dar-e-asbāb ba-gushāyad ba-tū
Your handicraft and skill come (back) to you,
that they may open to you the door of (ways and) means.
pesha-e-zargar ba-āhan-gar na-shud
kHū-e-āñ ḳhush-ḳhū ba-āñ munkir na-shud
The goldsmith's craft did not go to the ironsmith; the disposition
of the good-natured man did not go to the disagreeable one.
pesh-hā-o-kHulq-hā ham-chu jihāz
sū-e-kHasm āyand roz-e-rast-kHez
On the day of Resurrection the handicrafts and dispositions
will come, like articles of property, to the claimant (owner).
pesh-hā-o-kHulq-hā az bā'd-e-kHvāb
vāpas aayad ham ba-ḳhasm-e-ḳhud shitāb
After sleep also, the handicrafts and dispositions
come back in haste to him that claims them as his.
pesh-hā-o-andesh-hā dar vaqt-e-sub.h
ham badāñ-jā shud ki buud aañ husn-o-qubh
At the hour of dawn the handicrafts and thoughts went to
the same place where that good and evil (formerly) were.
chuuñ kabūtar-hā-e-paik az shahar-hā
sū-e-shahr ḳhvesh aarad bahr-hā
Like carrier pigeons, they bring things useful (to know)
from (other) cities to their own city.
baz guftan-e-bazargan ba-tuti aan-che did az tutiyan-e-hidustan
How the merchant related to the parrot what he had
witnessed on the part of the parrots of India.
kard bazargan tijarat ra tamam
baz aamad su-e-manzil shad-kaam
The merchant finished his trading and returned
home (prosperously) to the joy of his friends.
har ghulame ra ba-yawurd armughan
har kanizak ra ba-baKHshid u nishan
He brought a present for every male slave,
he gave a token to every slave-girl.
guft tuti armughan-e-banda ku
aan-che gufti-o-an-che didi baz go
“Where is my present?” asked the parrot.
“Relate what thou hast seen and said.”
guft ne man KHud pashemanam azan
dast-e-KHud kHayan-o-angushtan gazan
“Nay,” said he, “indeed I am repenting of that (which I said),
gnawing my hand and biting my fingers (in remorse).
man chara paigham-e-KHame az gazaf
burdam az be-danishi-o-az nashaf
Why, from ignorance and folly,
did I idly bear (such) an inconsiderate message?”
guft ai KHwaja pashemani za chist
chist aan kin kHashm-o-gham ra muqtazist
“O master,” said the parrot, “what is thy repentance for?
What is it that causes this anger and grief?”
guft guftam aan shikayat-ha-e-tu
ba-giroh-e-tutiyan hamta-e-tu
“I told thy complaints,” said he,
“to a company of parrots resembling thee.
aan yake tuti za dardat bu-e-burd
zahrah-ash badrid-o-larzid-o-ba-murd
One parrot got scent of (understood) thy pain:
her heart broke, and she trembled and died.
man pasheman gashtam in guftan che bud
laik chun guftam pashemani che sud
I became sorry, (thinking) ‘why did I say this?’
but what was the use of repenting after I had said it?”
nukta-e-kan jast nagah az zaban
ham-chu tire-dan ki jast aan az kaman
Know that a word which suddenly shot from
the tongue is like an arrow shot from the bow.
wa na-gardad az rah-e-an tir ai pisar
band bayad kard saile ra za sar
O son, that arrow does not turn back on its way:
you must dam a torrent at the source.
chun guzasht az sar jahane ra giraft
gar jahan viran kunad na-buwad shiguft
When it left the source behind, it swept over a world (of country):
if it lays waste the world, ’tis no wonder.
fe'l ra dar ghaib asar-ha zad nist
wan mawalidash ba-hukm-e-kHalq nist
There is an unseen bringing forth of effects to (our) action,
and the results born of it are not in the control of (human)
creatures:
be-sharike jumla maKHluq-e-KHudast
aan mawalid ar che nisbat shan ba-mast
Those results are all created by God without any partner,
though they are imputed to us.
zaid parranid tere su-e-'amr
'amr ra ba-giraft tirash ham-chu namr
Zayd let fly an arrow in the direction of ‘Amr:
his arrow gripped ‘Amr like a leopard.
muddate sale hami zaid dard
dard-ha ra aafrinad haq na mard
During a long time, a (whole) year,
it was producing pain: pains are created by God, not by man.
zaid ra mi aan dam ar murd az wajal
dard-ha mi zaid aan-ja ta-ajal
If Zayd who shot (the arrow) died of fright at the moment (when ‘Amr was wounded),
(nevertheless) pains are continually being produced there (in ‘Amr's body) until (‘Amr's) death.
zan mawalid-e-waja' chun murd u
zaid ra mi zin sabab qattal go
In as much as he (‘Amr) died from the results of the hurt (inflicted on him),
for this cause call Zayd (his) murderer on acount of (Zayd's having been) the original cause (of his death).
aan waja'-ha ra badu mansub dar
gar che hast aan jumla sun'-e-kirdgar
Impute those pains to him,
though all of them are the work of the Creator.
ham-chunin kisht-o-dam-o-dam-o-jima'
aan mawalidast haq ra mustata'
So with sowing and breathing (speaking) and (laying) snares and sexual intercourse:
the results of those (actions) are amenable to (determined by the will of) God.
auliya ra hast qudrat az ilah
tir jastah baz aarandash za rah
The saints possess power (derived) from God:
they turn back from its course the arrow that has sped.
basta dar ha-e-mawalid az sabab
chun pasheman shud wali zan dast-e-rab
When the saint repents, he closes the doors of the results (shuts off the results)
from the cause by that hand (power) of the Lord.
gufta na-gufta kunad az fath-e-bab
ta azan ne siKH sozad ne kabab
Through the opening of the door (of Divine grace), he makes unsaid what has been said,
so that neither spit nor roast-meat is burnt thereby.
az hama dil-ha ki aan nukta shanid
aan suKHan ra kard mahw-o-na-padid
He wipes out the saying from all the minds that heard it,
and makes it imperceptible.
gart burhan bayad-o-hujjat miha
baz KHwan min aayatin au nunsiha
O sire, if thou must needs have demonstration and proof (of this),
recite “(Whatever) verse (We cancel) or cause to be forgotten. ”
aayat-e-ansaukumu zikri ba-kHwan
qudrat-e-nisyan nihadan shan badan
Read the verse “They made you forget My warning”:
acknowledge their (the saints') power to put forgetfulness (in men's hearts).
chun ba-tazkir-o-nisyan qadirand
bar hama dil-ha-e-kHalqan qahirand
Since they are able to make (you) remember and forget,
they are mighty over all the hearts of (God's) creatures.
chun ba-nisyan bast u rah-e-nazar
kar na-tawan kard war bashad hunar
When he (the saint) has blocked the road of (your) mental perception by means of forgetfulness,
it is impossible (for you) to act, even if there be virtue (in you).
kHiltumu sukHriyyatan ahlassumu
az nube bar KHwan ta ansaukum
Think ye those exalted ones are a laughing-stock?
Recite from the Qur’án as far as (the words) “They made you forget.”
sahib-e-dih padshah-e-jism-hast
sahib-e-dil shah-e-dil-ha-e-shumast
He that owns a village is king over bodies;
he that owns a heart is king over your hearts.
far'a did aamad 'amal be-hech shak
pas na-bashad mardum illa mardumak
Without any doubt, action (practice) is a branch of (subordinate to) seeing (theory):
therefore Man is nothing but “the little man” (the pupil of the eye).
man tamam in na-yaram guft az aan
mana' mi aayad za sahib markazan
I dare not expound the whole of this (subject):
hindrance thereto is coming from those who are at the
centre.
chun faramoshi-e-kHalq-o-yaad-e-shan
ba-wai-st-o-u rasad fariyaad-e-shan
In as much as the forgetfulness and recollection of (God's) creatures are with him (depend on the perfect saint),
and he comes at their call for help,
sad hazaran nek-o-bad ra aan bahi
mi kunad har shab za dil-ha shan tahi
Every night that glorious one is emptying from their
hearts hundreds of thousands of good and evil (thoughts),
roz dil-ha ra azan pur mi kunad
aan sadaf-ha ra pur az durr mi kunad
(While) in the daytime he is filling their hearts therewith—
he is filling those oyster-shells with pearls.
aan hama andesha-e-peshan-ha
mi shanasad az hidayat jaan-ha
By (Divine) guidance (after sleep is past) all those thoughts of former things recognize the spirits (to which they were attached).
pesha-o-farhang-e-tu aayad ba-tu
ta dar-e-asbab ba-gushayad ba-tu
Your handicraft and skill come (back) to you,
that they may open to you the door of (ways and) means.
pesha-e-zargar ba-ahan-gar na-shud
kHu-e-an KHush-KHu ba-an munkir na-shud
The goldsmith's craft did not go to the ironsmith; the disposition
of the good-natured man did not go to the disagreeable one.
pesh-ha-o-kHulq-ha ham-chu jihaz
su-e-kHasm aayand roz-e-rast-kHez
On the day of Resurrection the handicrafts and dispositions
will come, like articles of property, to the claimant (owner).
pesh-ha-o-kHulq-ha az ba'd-e-kHwab
wapas aayad hum ba-KHasm-e-KHud shitab
After sleep also, the handicrafts and dispositions
come back in haste to him that claims them as his.
pesh-ha-o-andesh-ha dar waqt-e-subh
hum badan-ja shud ki bud aan husn-o-qubh
At the hour of dawn the handicrafts and thoughts went to
the same place where that good and evil (formerly) were.
chun kabutar-ha-e-paik az shahar-ha
su-e-shahr KHwesh aarad bahr-ha
Like carrier pigeons, they bring things useful (to know)
from (other) cities to their own city.
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