hikayat-e-mard-e-baqqal-o-tuti-o-roghan rekHtan-e-tuti dar dukkan
Interesting Fact
English Translation : Reynold. A. Nicholson
hikāyat-e-mard-e-baqqāl-o-tūtī-o-roġhan rekHtan-e-tūtī dar dukkān
The story of the greengrocer and the parrot and the parrot's spilling the oil in the shop.
buud baqqāle-o-vai rā tūtiye
kHush-navā-e-sabz goyā tūtiye
There was a greengrocer who had a parrot,
a sweet-voiced green talking parrot.
dar dukāñ buude nigahbān-e-dukāñ
nukta gufte bā-hama saudāgarāñ
(Perched) on the bench, it would watch over the shop
(in the owner's absence) and talk finely to all the traders.
dar ḳhitāb-e-ādmī nātiq bude
dar navā-e-tūtiyāñ hāziq bude
In addressing human beings it would speak
(like them); it was (also) skilled in the song of parrots.
jast az sū-e-dukāñ sū-e-gurekHt
shīsha-hā-e-ruġhan-e-gul rā ba-rekHt
(Once) it sprang from the bench and flew away;
it spilled the bottles of rose-oil.
az sū-e-kHāna ba-yāmad ḳhvāja ash
bar dukāñ ba-nashist fāriġh ḳhvāja vash
Its master came from the direction of his house and
seated himself on the bench at his ease as a merchant does.
diid pur-roġhan dukān-o-jāma charb
bar sarash zad gasht tuutī kal za-zarb
(Then) he saw the bench was full of oil and his clothes greasy;
he smote the parrot on the head: it was made bald by the
blow.
roz ke chande suḳhan kotāh kard
mard-e-baqqāl az nadāmat aah kard
For few days it refrained from speech;
the greengrocer, in repentance, heaved deep sighs,
riish bar mī kand-o-mī guft ai dareġh
kāftāb-e-ne'matam shud zer-e-meġh
Tearing his beard and saying, Alas! the sun
of my prosperity has gone under the clouds.
dast-e-man ba-shikasta buude aañ zamāñ
chuuñ zadam man bar sar-e-āñ ḳhush-zabāñ
Would that my hand had been broken (powerless) at the
moment when
I struck (such a blow) on the head of that sweet-tongued one?
hadiya-hā mī daad har darvesh rā
tā ba-yābad nutq-e-murġh-e-ḳhvesh rā
He was giving presents to every dervish,
that he might get back the speech of his bird.
bā'd-e-seh roz-o-seh shab hairān-o-zār
bar dukāñ ba-nashista bud naumīd-vār
After three days and three nights, he was seated on the
bench,
distraught and sorrowful, like a man in despair,
mī namūd aañ murġh rā har guuñ shaguft
tā ki bāshad kandar aayad uu ba-guft
Showing the bird every sort of hidden (unfamiliar)
thing (in the hope) that maybe it would begin to speak.
jolaqī-e-sar barahna mī guzasht
tā sar-e-be-mū chu pusht-e-tās-o-tasht
Meanwhile a bare-headed dervish, clad in a jawlaq (coarse woollen frock),
passed by, with a head hairless as the outside of bowl and basin.
tuutī andar guft aamad dar zamāñ
baañg bar darvesh zad ki he fulāñ
Thereupon the parrot cried to the dervish,
as rational persons (might have done).
az che ai kal bā-kalāñ āmekHtī
tū magar az shīsha roġhan reḳhtī
How were you mixed up with the bald, O baldpate?
Did you, then, spill oil from the bottle?
az qiyāsash ḳhanda aamad ḳhalq rā
kū chū ḳhud pindāsht sāhab dalq rā
The bystanders laughed at the parrot's inference,
because it deemed the wearer of the frock to be like itself.
kār-e-pākāñ rā qiyās az ḳhud ma-gīr
garche mānad dar na-bishtan sher-o-shīr
Do not measure the actions of holy men by (the analogy of) yourself,
though shér (lion) and shír (milk) are similar in writing.
jumla-'ālam ziiñ sabab gumrāh shud
kam kase za-abdāl-e-haq āgāh shud
On this account the whole world is gone astray:
scarcely any one is cognisant of God's Abdál (Substitutes).
hamsarī bā-ambiyā bardāshtand
auliyā rā ham-chu ḳhud pindāshtand
They set up (a claim of) equality with the prophets;
they supposed the saints to be like themselves.
gufta īñ-ki mā bashar īshāñ bashar
mā-o-īñshāñ basta-e-kHvābīm-o-kHor
Behold, they said, we are men, they are men;
both we and they are in bondage to sleep and food.
iiñ na-dānistand īshāñ az 'amā
hast farqe darmiyāñ be-mun.tahā
In (their) blindness they did not perceive that
there is an infinite difference between (them).
har-do guuñ zambūr ḳhurdand az mahal
lek shud zaañ nesh-o-zīñ dīgar 'asal
Both species of zanbúr ate and drank from the (same) place,
but from that one (the hornet) came a sting, and from this
other (the bee) honey.
har-do guuñ aahū giyā kHurdand-o-āb
ziiñ yake sargīñ shud-o-zāñ mushk-e-nāb
Both species of deer ate grass and drank water:
from this one came dung, and from that one pure musk.
har-do ne ḳhurdand az yak āb-ḳhor
iiñ yake kHālī-o-āñ dīgar shakar
Both reeds drank from the same water-source,
(but) this one is empty and that one full of sugar.
sad hazārāñ iiñ chunīñ ashbāh biiñ
farq-e-shāñ haftād sāla-e-rāh biiñ
Consider hundreds of thousands of such likenesses and
observe
that the distance between the two is (as great as) a seventy years' journey.
iiñ ḳhurad gardad palīdī zū judā
aañ ḳhurad gardad hama nūr-e-ḳhudā
This one eats, and filth is discharged from him;
that one eats, and becomes entirely the light of God.
iiñ ḳhurad zāyad hama bukHl-o-hasad
aañ ḳhurad zāyad hama 'ishq-e-ahad
This one eats, (and of him) is born nothing but avarice and
envy;
that one eats, (and of him) is born nothing but the Love of the One (God).
iiñ zamīn-e-pāk-o-āñ shorast-o-bad
iiñ farishta-e-pāk-o-āñ devast-o-dad
This one is good (fertile) soil and that one brackish and bad;
this one is a fair angel and that one a devil and wild beast.
har-do sūrat gar baham mānad ravāst
āb-e-talkH-o-āb-e-shīrīñ rā safāst
If both resemble each other in aspect, it may well be (so):
bitter water and sweet water have (the same) clearness.
juz ki sāhib zauq ke shanāsad ba-yāb
uu shanāsad āb-e-ḳhush az shora-āb
Who knows (the difference) except a man possessed of
(spiritual) taste?
Find (him): he knows the sweet water from the brine.
sehr rā bā-mo'jiza karda qiyās
har-do rā bar makr pindārad asaas
Comparing magic with (prophetic) miracle,
he (the ignorant one) fancies that both are founded on deceit.
sāhirān-e-mūsā az astīza rā
bar girafta chuuñ ’asā-e-ū'asā
The magicians (in the time) of Moses, for contention's sake,
lifted up (in their hands) a rod like his,
ziiñ 'asā tā-ā'n 'asā farqīst zharf
ziiñ 'amal tā-āñ 'amal raahe shagarf
(But) between this stick and that stick there is a vast
difference;
from this action (magic) to that action (miracle) is a great way.
lā'natullāh iiñ 'amal rā dar qafā
rahmatullāh aañ 'amal rā dar vafā
This action is followed by the curse of God, (while)
that action receives in payment the mercy (blessing) of God.
kāfirāñ andar mare būzīna tab'
āfate aamad darūn-e-sīna tab'
The infidels in contending (for equality with the prophets and
(saints)
have the nature of an ape: the (evil) nature is a canker within the breast.
har-che mardum mī-kunad būzīna ham
aañ kunad kaz mard bīnad dam-badam
Whatever a man does, the ape at every moment
does the same thing that he sees done by the man.
uu gumāñ bruda ki man kardam chu-ū
farq rā ki dānad aañ isteza-rū
He thinks, I have acted like him: how should that
quarrelsome-looking one know the difference?
iiñ kunad az amr-o-ū bahr-e-satez
bar-sar-e-isteza rūyāñ ḳhaak rez
This one (the holy man) acts by the command (of God), and
he (the apish imitator)
for the sake of quarrelling (rivalry). Pour dust on the heads of those who have quarrelsome faces!
aañ munāfiq bā-muvāfiq dar namāz
az pai-e-isteza aayad ne niyāz
That (religious) hypocrite joins in ritual prayer with the
(sincere)
conformist (only) for quarrelling's sake, not for supplication.
dar namāz-o-roza-o-hajj-o-zakāt
bā-munāfiq momināñ dar burd-o-māt
In prayer and fasting and pilgrimage and alms-giving the
true believers are (engaged) with the hypocrite in (what brings) victory and defeat.
momināñ rā burd bāshad 'āqibat
bar munāfiq maat andar āḳhirat
Victory in the end is to the true believers;
upon the hypocrite (falls) defeat in the state hereafter.
garche har-do bar-sar-e-yak bāziand
har-do bāham marvazī-o-rāziand
Although both are intent on one game, in relation to each
other
they are (as far apart as) the man of Merv and the man of Rayy.
har yake sū-e-maqām-e-kHud ravad
har yake bar vifq-e-nām-e-ḳhud ravad
Each one goes to his (proper) abiding-
place; each one fares according to his name.
mominash ḳhvānand jānash ḳhush shavad
var munāfiq go-e-pur-ātish shavad
If he be called a true believer, his soul rejoices; and if
(he be called) hypocrite, he becomes fierce and filled with fire (rage).
nām-e-ū mahbūb az zāt-e-ve.ast
nām-e-īñ mabġhūz az āfāt-e-ve.ast
His (the true believer's) name is loved on account of its
essence (which is true faith);
this one's (the hypocrite's) name is loathed on account of its pestilent qualities.
mīm-o-vāv-o-mīm-o-nūñ tashrīf niist
lafz-e-momin juz pa.e tā'rīf niist
(The four letters) mím and wáw and mím and nún do not
confer honour:
the word múmin (true believer) is only for the sake of denotation.
gar munāfiq kHvāniyash iiñ nām-e-dūñ
ham-chu kazhdum mī ḳhalad dar andarūñ
If you call him (the true believer) hypocrite,
this vile name is stinging (him) within like a scorpion.
gar na iiñ naam ishtiqāq-e-dozakHast
pas charā dar vai mazāq-e-dozakHast
If this name is not derived from Hell,
then why is there the taste of Hell in it?
zishtī-e-āñ nām-e-bad az harf niist
talkHī-e-āñ āb-e-bahr az zarf niist
The foulness of that ill name is not from the letters;
the bitterness of that sea-water is not from the vessel
(containing it).
harf-e-zarf aamad darū mā'nī chu-āb
bahr-e-mā'nī ’indahu-ummul-kitāb
The letters are the vessel: therein the meaning is (contained) like water;
(but) the sea of the meaning is (with God)—with Him is the
Ummu ’l-Kitáb.
bahr-e-talkH-o-bahr-e-shīrīñ dar jahāñ
darmiyāñ shaañ barzakH-ul-lā-yabġhiyāñ
The letters are the vessel: therein the meaning is (contained) like water;
(but) the sea of the meaning is (with God)—with Him is the Ummu ’l-Kitáb.
dāñki iiñ har-do za-yak asle ravāñ
bar guzar ziiñ har-do rau tā-asl-e-āñ
Know that both these flow from one origin.
Pass on from them both, go (all the way) to their origin!
zarr-e-qalb-o-zarr-e-neko dar 'ayār
be-mahak hargiz na-dāne za-e'tibār
Without the touchstone you will never know in the assay
adulterated gold and fine gold by (using your own)
judgement.
har-ki rā dar jaañ ḳhudā ba-nahad mahak
har yaqīñ rā baaz dānad uu za-shak
Any one in whose soul God shall put the touchstone,
he will distinguish every certainty from doubt.
dar dahān-e-zinda kHāshākī jehad
āñgaha ārāmad ki be-rūnash nehad
A piece of rubbish jumps into the mouth of a living man,
and only when he ejects it is he at ease.
dar hazārāñ luqma yak kHāshāk-e-kHurd
chuuñ dar aamad hiss-e-zinda pai ba-burd
When, amongst thousands of morsels (of food), one little piece of rubbish
entered (his mouth), the living man's sense (of touch or taste) tracked it down.
hiss-e-duniyā nardabān-e-īñ jahāñ
hiss-e-dīnī nardabān-e-āsmāñ
The worldly sense is the ladder to this world;
the religious sense is the ladder to Heaven.
sehat-e-īñ hiss ba-jūīd az tabīb
sehat-e-āñ hiss ba-kHvāhīd az habīb
Seek ye the well-being of the former sense from the
physician;
beg ye the well-being of the latter sense from the Beloved.
seht-e-īñ hiss za-mā'mūrī-e-tan
sehat-e-āñ hiss za-vīrāne badan
The health of the former arises from the flourishing state of the body;
the health of the latter arises from the ruin of the body.
rāh-e-jāñ mar jism rā vīrāñ kunad
baa'd azaañ vīrānī ābādāñ kunad
The spiritual way ruins the body and,
after having ruined it, restores it to prosperity:
kard vīrāñ ḳhāna bahr-e-ganj-e-zar
vaz hamāñ ganjash kunad mā'mūr-tar
Ruined the house for the sake of the golden treasure,
and with that same treasure builds it better (than before);
aab rā ba-burīd-o-jū rā paak kard
baa'd azaañ dar jū ravāñ kard aab ḳhurd
Cut off the water and cleansed the river-bed,
then caused drinking-water to flow in the river-bed;
post rā ba-shigāft-o-paikāñ rā kashīd
post-e-tāza baa'd azānash bar damīd
Cleft the skin and drew out the iron point (of the arrow or
spear)
—then fresh skin grew over it (the wound);
qil.a vīrāñ kard-o-az kāfir sitad
baa'd azaañ bar sākHtash sad burj-o-sad
Rased the fortress and took it from the infidel,
then reared thereon a hundred towers and ramparts.
kār-e-be-chūñ rā ki kaifiyat nehad
iiñ ki guftam ham zarūrat mī dehad
Who shall describe the action of Him who hath no like?
This that I have said (is what) the present necessity is
affording.
gah chunīñ ba-numāyad-o-gah zidd-e-īñ
juz ki hairānī na-bāshad kār-e-dīñ
Sometimes it (the action of God) appears like this and sometimes
the contrary of this: the work of religion is naught but bewilderment.
ne chunāñ hairāñ ki pushtash sū-e-ūst
bal chunīñ hairān-o-ġharq-o-mast dost
(I mean) not one bewildered in such wise that his back is (turned) towards Him;
nay, but one bewildered (with ecstasy) like this and drowned (in God) and intoxicated with the Beloved.
aañ yake rā rū-e-ū shud sū-e-dost
vaañ yake rā rū-e-ū ḳhud rū-e-dost
The face of the one is set towards the Beloved, (while) the
face of the
other is just his own face (he is facing himself).
rū-e-har yak mī nigar mī daar paas
bū ki gardī tū za-kHidmat rū-shanās
Look long on the face of every one, keep watch attentively:
it may be that by doing service (to Súfís) you will come to
know the face (of the true saint).
chuuñ base iblīs aadam rū-e-hast
pas ba-har daste na-shāyad daad dast
Since there is many a devil who hath the face of Adam,
it is not well to give your hand to every hand,
zāñki sayyād āvarad bāñg-e-safīr
tā farebad murġh rā aañ murġh-gīr
Because the fowler produces a whistling
sound in order to decoy the bird,
ba-shinvad aañ murġh bāñg-e-jins-e-ḳhvesh
az havā aayad ba-yābad dām-o-nesh
(So that) the bird may hear the note of its congener and
come down from the air and find trap and knife-point.
harf-e-darveshāñ ba-duzdad mard-e-dūñ
tā ba-kHvānad bar salīme zaañ fusūñ
The vile man will steal the language of dervishes, that he may thereby
chant a spell over (fascinate and deceive) one who is simple.
kār-e-mardāñ raushnī-o-garmiyast
kār-e-dūnāñ hīla-o-be-sharmiyast
The work of (holy) men is (as) light and heat;
the work of vile men is trickery and shamelessness.
shīr-e-pashmīñ az barā-e-gad kunand
bū-musailam rā laqab ahmad kunand
They make a woollen lion for the purpose of begging;
they give the title of Ahmad (Mohammed) to Bú Musaylim;
bū-musailam rā laqab kazzāb maañd
mar mohammad rā ūlul-albāb maañd
(But) to Bú Musaylim remained the title of Kadhdháb (Liar),
to Mohammed remained (the title of) Ulu ’l-albáb (Endowed with understanding).
aañ sharāb-e-haq kHitāmash mushk-e-nāb
baada rā kHatamash buvad gañd-o-'azāb
The wine of God, its seal (last result) is pure musk,
(but) as for (the other) wine, its seal is stench and torment
hikayat-e-mard-e-baqqal-o-tuti-o-roghan rekHtan-e-tuti dar dukkan
The story of the greengrocer and the parrot and the parrot's spilling the oil in the shop.
bud baqqale-o-wai ra tutiye
kHush-nawa-e-sabz goya tutiye
There was a greengrocer who had a parrot,
a sweet-voiced green talking parrot.
dar dukan bude nigahban-e-dukan
nukta gufte ba-hama saudagaran
(Perched) on the bench, it would watch over the shop
(in the owner's absence) and talk finely to all the traders.
dar KHitab-e-admi natiq bude
dar nawa-e-tutiyan haziq bude
In addressing human beings it would speak
(like them); it was (also) skilled in the song of parrots.
jast az su-e-dukan su-e-gurekHt
shisha-ha-e-rughan-e-gul ra ba-rekHt
(Once) it sprang from the bench and flew away;
it spilled the bottles of rose-oil.
az su-e-kHana ba-yamad KHwaja ash
bar dukan ba-nashist farigh KHwaja wash
Its master came from the direction of his house and
seated himself on the bench at his ease as a merchant does.
did pur-roghan dukan-o-jama charb
bar sarash zad gasht tuti kal za-zarb
(Then) he saw the bench was full of oil and his clothes greasy;
he smote the parrot on the head: it was made bald by the
blow.
roz ke chande suKHan kotah kard
mard-e-baqqal az nadamat aah kard
For few days it refrained from speech;
the greengrocer, in repentance, heaved deep sighs,
rish bar mi kand-o-mi guft ai daregh
kaftab-e-ne'matam shud zer-e-megh
Tearing his beard and saying, Alas! the sun
of my prosperity has gone under the clouds.
dast-e-man ba-shikasta bude aan zaman
chun zadam man bar sar-e-an KHush-zaban
Would that my hand had been broken (powerless) at the
moment when
I struck (such a blow) on the head of that sweet-tongued one?
hadiya-ha mi dad har darwesh ra
ta ba-yabad nutq-e-murgh-e-KHwesh ra
He was giving presents to every dervish,
that he might get back the speech of his bird.
ba'd-e-seh roz-o-seh shab hairan-o-zar
bar dukan ba-nashista bud naumid-war
After three days and three nights, he was seated on the
bench,
distraught and sorrowful, like a man in despair,
mi namud aan murgh ra har gun shaguft
ta ki bashad kandar aayad u ba-guft
Showing the bird every sort of hidden (unfamiliar)
thing (in the hope) that maybe it would begin to speak.
jolaqi-e-sar barahna mi guzasht
ta sar-e-be-mu chu pusht-e-tas-o-tasht
Meanwhile a bare-headed dervish, clad in a jawlaq (coarse woollen frock),
passed by, with a head hairless as the outside of bowl and basin.
tuti andar guft aamad dar zaman
bang bar darwesh zad ki he fulan
Thereupon the parrot cried to the dervish,
as rational persons (might have done).
az che ai kal ba-kalan aamekHti
tu magar az shisha roghan reKHti
How were you mixed up with the bald, O baldpate?
Did you, then, spill oil from the bottle?
az qiyasash KHanda aamad KHalq ra
ku chu KHud pindasht sahab dalq ra
The bystanders laughed at the parrot's inference,
because it deemed the wearer of the frock to be like itself.
kar-e-pakan ra qiyas az KHud ma-gir
garche manad dar na-bishtan sher-o-shir
Do not measure the actions of holy men by (the analogy of) yourself,
though shér (lion) and shír (milk) are similar in writing.
jumla-'alam zin sabab gumrah shud
kam kase za-abdal-e-haq aagah shud
On this account the whole world is gone astray:
scarcely any one is cognisant of God's Abdál (Substitutes).
hamsari ba-ambiya bardashtand
auliya ra ham-chu KHud pindashtand
They set up (a claim of) equality with the prophets;
they supposed the saints to be like themselves.
gufta in-ki ma bashar ishan bashar
ma-o-inshan basta-e-kHwabim-o-kHor
Behold, they said, we are men, they are men;
both we and they are in bondage to sleep and food.
in na-danistand ishan az 'ama
hast farqe darmiyan be-muntaha
In (their) blindness they did not perceive that
there is an infinite difference between (them).
har-do gun zambur KHurdand az mahal
lek shud zan nesh-o-zin digar 'asal
Both species of zanbúr ate and drank from the (same) place,
but from that one (the hornet) came a sting, and from this
other (the bee) honey.
har-do gun aahu giya kHurdand-o-ab
zin yake sargin shud-o-zan mushk-e-nab
Both species of deer ate grass and drank water:
from this one came dung, and from that one pure musk.
har-do ne KHurdand az yak aab-KHor
in yake kHali-o-an digar shakar
Both reeds drank from the same water-source,
(but) this one is empty and that one full of sugar.
sad hazaran in chunin ashbah bin
farq-e-shan haftad sala-e-rah bin
Consider hundreds of thousands of such likenesses and
observe
that the distance between the two is (as great as) a seventy years' journey.
in KHurad gardad palidi zu juda
aan KHurad gardad hama nur-e-KHuda
This one eats, and filth is discharged from him;
that one eats, and becomes entirely the light of God.
in KHurad zayad hama bukHl-o-hasad
aan KHurad zayad hama 'ishq-e-ahad
This one eats, (and of him) is born nothing but avarice and
envy;
that one eats, (and of him) is born nothing but the Love of the One (God).
in zamin-e-pak-o-an shorast-o-bad
in farishta-e-pak-o-an dewast-o-dad
This one is good (fertile) soil and that one brackish and bad;
this one is a fair angel and that one a devil and wild beast.
har-do surat gar baham manad rawast
aab-e-talkH-o-ab-e-shirin ra safast
If both resemble each other in aspect, it may well be (so):
bitter water and sweet water have (the same) clearness.
juz ki sahib zauq ke shanasad ba-yab
u shanasad aab-e-KHush az shora-ab
Who knows (the difference) except a man possessed of
(spiritual) taste?
Find (him): he knows the sweet water from the brine.
sehr ra ba-mo'jiza karda qiyas
har-do ra bar makr pindarad asas
Comparing magic with (prophetic) miracle,
he (the ignorant one) fancies that both are founded on deceit.
sahiran-e-musa az astiza ra
bar girafta chun ’asa-e-u'asa
The magicians (in the time) of Moses, for contention's sake,
lifted up (in their hands) a rod like his,
zin 'asa ta-a'n 'asa farqist zharf
zin 'amal ta-an 'amal rahe shagarf
(But) between this stick and that stick there is a vast
difference;
from this action (magic) to that action (miracle) is a great way.
la'natullah in 'amal ra dar qafa
rahmatullah aan 'amal ra dar wafa
This action is followed by the curse of God, (while)
that action receives in payment the mercy (blessing) of God.
kafiran andar mare buzina tab'
aafate aamad darun-e-sina tab'
The infidels in contending (for equality with the prophets and
(saints)
have the nature of an ape: the (evil) nature is a canker within the breast.
har-che mardum mi-kunad buzina hum
aan kunad kaz mard binad dam-badam
Whatever a man does, the ape at every moment
does the same thing that he sees done by the man.
u guman bruda ki man kardam chu-u
farq ra ki danad aan isteza-ru
He thinks, I have acted like him: how should that
quarrelsome-looking one know the difference?
in kunad az amr-o-u bahr-e-satez
bar-sar-e-isteza ruyan KHak rez
This one (the holy man) acts by the command (of God), and
he (the apish imitator)
for the sake of quarrelling (rivalry). Pour dust on the heads of those who have quarrelsome faces!
aan munafiq ba-muwafiq dar namaz
az pai-e-isteza aayad ne niyaz
That (religious) hypocrite joins in ritual prayer with the
(sincere)
conformist (only) for quarrelling's sake, not for supplication.
dar namaz-o-roza-o-hajj-o-zakat
ba-munafiq mominan dar burd-o-mat
In prayer and fasting and pilgrimage and alms-giving the
true believers are (engaged) with the hypocrite in (what brings) victory and defeat.
mominan ra burd bashad 'aqibat
bar munafiq mat andar aaKHirat
Victory in the end is to the true believers;
upon the hypocrite (falls) defeat in the state hereafter.
garche har-do bar-sar-e-yak baziand
har-do baham marwazi-o-raaziand
Although both are intent on one game, in relation to each
other
they are (as far apart as) the man of Merv and the man of Rayy.
har yake su-e-maqam-e-kHud rawad
har yake bar wifq-e-nam-e-KHud rawad
Each one goes to his (proper) abiding-
place; each one fares according to his name.
mominash KHwanand jaanash KHush shawad
war munafiq go-e-pur-atish shawad
If he be called a true believer, his soul rejoices; and if
(he be called) hypocrite, he becomes fierce and filled with fire (rage).
nam-e-u mahbub az zat-e-weast
nam-e-in mabghuz az aafat-e-weast
His (the true believer's) name is loved on account of its
essence (which is true faith);
this one's (the hypocrite's) name is loathed on account of its pestilent qualities.
mim-o-waw-o-mim-o-nun tashrif nist
lafz-e-momin juz pae ta'rif nist
(The four letters) mím and wáw and mím and nún do not
confer honour:
the word múmin (true believer) is only for the sake of denotation.
gar munafiq kHwaniyash in nam-e-dun
ham-chu kazhdum mi KHalad dar andarun
If you call him (the true believer) hypocrite,
this vile name is stinging (him) within like a scorpion.
gar na in nam ishtiqaq-e-dozakHast
pas chara dar wai mazaq-e-dozakHast
If this name is not derived from Hell,
then why is there the taste of Hell in it?
zishti-e-an nam-e-bad az harf nist
talkHi-e-an aab-e-bahr az zarf nist
The foulness of that ill name is not from the letters;
the bitterness of that sea-water is not from the vessel
(containing it).
harf-e-zarf aamad daru ma'ni chu-ab
bahr-e-ma'ni ’indahu-ummul-kitab
The letters are the vessel: therein the meaning is (contained) like water;
(but) the sea of the meaning is (with God)—with Him is the
Ummu ’l-Kitáb.
bahr-e-talkH-o-bahr-e-shirin dar jahan
darmiyan shan barzakH-ul-la-yabghiyan
The letters are the vessel: therein the meaning is (contained) like water;
(but) the sea of the meaning is (with God)—with Him is the Ummu ’l-Kitáb.
danki in har-do za-yak asle rawan
bar guzar zin har-do rau ta-asl-e-an
Know that both these flow from one origin.
Pass on from them both, go (all the way) to their origin!
zarr-e-qalb-o-zarr-e-neko dar 'ayar
be-mahak hargiz na-dane za-e'tibar
Without the touchstone you will never know in the assay
adulterated gold and fine gold by (using your own)
judgement.
har-ki ra dar jaan KHuda ba-nahad mahak
har yaqin ra baz danad u za-shak
Any one in whose soul God shall put the touchstone,
he will distinguish every certainty from doubt.
dar dahan-e-zinda kHashaki jehad
aangaha aaramad ki be-runash nehad
A piece of rubbish jumps into the mouth of a living man,
and only when he ejects it is he at ease.
dar hazaran luqma yak kHashak-e-kHurd
chun dar aamad hiss-e-zinda pai ba-burd
When, amongst thousands of morsels (of food), one little piece of rubbish
entered (his mouth), the living man's sense (of touch or taste) tracked it down.
hiss-e-duniya nardaban-e-in jahan
hiss-e-dini nardaban-e-asman
The worldly sense is the ladder to this world;
the religious sense is the ladder to Heaven.
sehat-e-in hiss ba-juid az tabib
sehat-e-an hiss ba-kHwahid az habib
Seek ye the well-being of the former sense from the
physician;
beg ye the well-being of the latter sense from the Beloved.
seht-e-in hiss za-ma'muri-e-tan
sehat-e-an hiss za-virane badan
The health of the former arises from the flourishing state of the body;
the health of the latter arises from the ruin of the body.
rah-e-jaan mar jism ra viran kunad
ba'd azan virani aabaadan kunad
The spiritual way ruins the body and,
after having ruined it, restores it to prosperity:
kard viran KHana bahr-e-ganj-e-zar
waz haman ganjash kunad ma'mur-tar
Ruined the house for the sake of the golden treasure,
and with that same treasure builds it better (than before);
aab ra ba-burid-o-ju ra pak kard
ba'd azan dar ju rawan kard aab KHurd
Cut off the water and cleansed the river-bed,
then caused drinking-water to flow in the river-bed;
post ra ba-shigaft-o-paikan ra kashid
post-e-taza ba'd azanash bar damid
Cleft the skin and drew out the iron point (of the arrow or
spear)
—then fresh skin grew over it (the wound);
qila viran kard-o-az kafir sitad
ba'd azan bar sakHtash sad burj-o-sad
Rased the fortress and took it from the infidel,
then reared thereon a hundred towers and ramparts.
kar-e-be-chun ra ki kaifiyat nehad
in ki guftam hum zarurat mi dehad
Who shall describe the action of Him who hath no like?
This that I have said (is what) the present necessity is
affording.
gah chunin ba-numayad-o-gah zidd-e-in
juz ki hairani na-bashad kar-e-din
Sometimes it (the action of God) appears like this and sometimes
the contrary of this: the work of religion is naught but bewilderment.
ne chunan hairan ki pushtash su-e-ust
bal chunin hairan-o-gharq-o-mast dost
(I mean) not one bewildered in such wise that his back is (turned) towards Him;
nay, but one bewildered (with ecstasy) like this and drowned (in God) and intoxicated with the Beloved.
aan yake ra ru-e-u shud su-e-dost
wan yake ra ru-e-u KHud ru-e-dost
The face of the one is set towards the Beloved, (while) the
face of the
other is just his own face (he is facing himself).
ru-e-har yak mi nigar mi dar pas
bu ki gardi tu za-kHidmat ru-shanas
Look long on the face of every one, keep watch attentively:
it may be that by doing service (to Súfís) you will come to
know the face (of the true saint).
chun base iblis aadam ru-e-hast
pas ba-har daste na-shayad dad dast
Since there is many a devil who hath the face of Adam,
it is not well to give your hand to every hand,
zanki sayyaad aawarad bang-e-safir
ta farebad murgh ra aan murgh-gir
Because the fowler produces a whistling
sound in order to decoy the bird,
ba-shinwad aan murgh bang-e-jins-e-KHwesh
az hawa aayad ba-yabad dam-o-nesh
(So that) the bird may hear the note of its congener and
come down from the air and find trap and knife-point.
harf-e-darweshan ba-duzdad mard-e-dun
ta ba-kHwanad bar salime zan fusun
The vile man will steal the language of dervishes, that he may thereby
chant a spell over (fascinate and deceive) one who is simple.
kar-e-mardan raushni-o-garmiyast
kar-e-dunan hila-o-be-sharmiyast
The work of (holy) men is (as) light and heat;
the work of vile men is trickery and shamelessness.
shir-e-pashmin az bara-e-gad kunand
bu-musailam ra laqab ahmad kunand
They make a woollen lion for the purpose of begging;
they give the title of Ahmad (Mohammed) to Bú Musaylim;
bu-musailam ra laqab kazzab mand
mar mohammad ra ulul-albab mand
(But) to Bú Musaylim remained the title of Kadhdháb (Liar),
to Mohammed remained (the title of) Ulu ’l-albáb (Endowed with understanding).
aan sharab-e-haq kHitamash mushk-e-nab
baada ra kHatamash buwad gand-o-'azab
The wine of God, its seal (last result) is pure musk,
(but) as for (the other) wine, its seal is stench and torment
- Book : Masnavi Maa'nvii Rumii (Pg. 1)
- Author :Maulana Jalaluddin Rumi
- Publication : Chaapkhana-e-Sipahr,Tehran (1925)
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