1Cademy - دفتر اول - بخش ۸۹ - باز گفتن بازرگان با طوطی آنچ دید از طوطیان هندوستان / Book One - Section 89 - The Merchant Relating to the Parrot What He Saw of the Parrots of Hindustan

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مثنوی معنوی: دفتر اول / Masnavi: Book One
دفتر اول - بخش ۸۶ - دیدن خواجه طوطیان هندوستان را در دشت و پیغام رسانیدن از آن طوطی / Book One - Section 86 - The Merchant Seeing the Parrots of Hindustan in the Desert and Delivering the Message of That Parrot

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دفتر اول - بخش ۸۹ - باز گفتن بازرگان با طوطی آنچ دید از طوطیان هندوستان / Book One - Section 89 - The Merchant Relating to the Parrot What He Saw of the Parrots of Hindustan

Original content

کرد بازرگان تجارت را تمام
باز آمد سوی منزل دوستکام

هر غلامی را بیاورد ارمغان
هر کنیزک را ببخشید او نشان

گفت طوطی ارمغان بنده کو
آنچ دیدی و آنچ گفتی بازگو

گفت نه من خود پشیمانم از آن
دست خود خایان و انگشتان گزان

من چرا پیغام خامی از گزاف
بردم از بی‌دانشی و از نشاف

گفت ای خواجه پشیمانی ز چیست
چیست آن کین خشم و غم را مقتضیست

گفت گفتم آن شکایتهای تو
با گروهی طوطیان همتای تو

آن یکی طوطی ز دردت بوی برد
زهره‌اش بدرید و لرزید و بمرد

من پشیمان گشتم این گفتن چه بود
لیک چون گفتم پشیمانی چه سود

نکته‌ای کان جست ناگه از زبان
همچو تیری دان که آن جست از کمان

وا نگردد از ره آن تیر ای پسر
بند باید کرد سیلی را ز سر

چون گذشت از سر جهانی را گرفت
گر جهان ویران کند نبود شگفت

فعل را در غیب اثرها زادنیست
و آن موالیدش بحکم خلق نیست

بی‌شریکی جمله مخلوق خداست
آن موالید ار چه نسبتشان به ماست

زید پرانید تیری سوی عمرو
عمرو را بگرفت تیرش همچو نمر

مدت سالی همی زایید درد
دردها را آفریند حق نه مرد

زید رامی آن دم ار مرد از وجل
دردها می‌زاید آنجا تا اجل

زان موالید وجع چون مرد او
زید را ز اول سبب قتال گو

آن وجعها را بدو منسوب دار
گرچه هست آن جمله صنع کردگار

همچنین کشت و دم و دام و جماع
آن موالیدست حق را مستطاع

اولیا را هست قدرت از اله
تیر جسته باز آرندش ز راه

بسته درهای موالید از سبب
چون پشیمان شد ولی زان دست رب

گفته ناگفته کند از فتح باب
تا از آن نه سیخ سوزد نه کباب

از همه دلها که آن نکته شنید
آن سخن را کرد محو و ناپدید

گرت برهان باید و حجت مها
بازخوان من آیة او ننسها

آیت انسوکم ذکری بخوان
قدرت نسیان نهادنشان بدان

چون به تذکیر و به نسیان قادرند
بر همه دلهای خلقان قاهرند

چون بنسیان بست او راه نظر
کار نتوان کرد ور باشد هنر

خلتم سخریة اهل السمو
از نبی خوانید تا انسوکم

صاحب ده پادشاه جسمهاست
صاحب دل شاه دلهای شماست

فرع دید آمد عمل بی‌هیچ شک
پس نباشد مردم الا مردمک

من تمام این نیارم گفت از آن
منع می‌آید ز صاحب مرکزان

چون فراموشی خلق و یادشان
با ویست و او رسد فریادشان

صد هزاران نیک و بد را آن بهی
می‌کند هر شب ز دلهاشان تهی

روز دلها را از آن پر می‌کند
آن صدفها را پر از در می‌کند

آن همه اندیشهٔ پیشانها
می‌شناسند از هدایت خانها

پیشه و فرهنگ تو آید به تو
تا در اسباب بگشاید به تو

پیشهٔ زرگر بهنگر نشد
خوی این خوش‌خو با آن منکر نشد

پیشه‌ها و خلقها همچون جهاز
سوی خصم آیند روز رستخیز

پیشه‌ها و خلقها از بعد خواب
واپس آید هم به خصم خود شتاب

پیشه‌ها و اندیشه‌ها در وقت صبح
هم بدانجا شد که بود آن حسن و قبح

چون کبوترهای پیک از شهرها
سوی شهر خویش آرد بهرها

English translation

The merchant completed his trade and returned home, happy-hearted. He brought a gift for every male servant and gave a token to every maidservant. The parrot said, “Where is this servant’s gift? Tell back what you saw and what you said.” He said, “No; I myself repent of that, chewing my hand and biting my fingers. Why did I carry an unripe message so rashly, from ignorance and folly?” It said, “Master, why this repentance? What is it that calls for this anger and grief?” He said, “I told those complaints of yours to a group of parrots like you. One parrot caught the scent of your pain; her gall burst, she trembled, and she died. I repented: what was this speaking? But once I had spoken, what use was repentance? A point that suddenly springs from the tongue: know it as an arrow that has sprung from the bow. That arrow will not turn back from its path, my son; the flood must be dammed at the head. Once it has passed the head, it takes hold of a world; if it lays the world waste, it is no wonder. In the unseen, an act gives birth to effects, and those offspring are not governed by creatures. Without partner, all are God’s creatures, although those offspring are attributed to us. Zayd shot an arrow toward Amr; his arrow seized Amr like a leopard. For a year it kept giving birth to pain; God creates the pains, not man. If Zayd the archer died at that moment from fear, pains would still be born there until the appointed end. Since he died from those offspring of pain, call Zayd from the first the cause of killing. Attribute those pains to him, although all of them are the Maker’s work. So too sowing, breath, snare, and intercourse: those offspring belong to what God has power over. The saints have power from God: they can bring the released arrow back from the road. When the saint repents, by that hand of the Lord he closes the doors by which effects are born from causes. He makes the spoken thing unspoken through the opening of a gate, so that neither skewer nor kebab is burned. From all the hearts that heard that point, he erased that speech and made it disappear. If you need proof and argument, O great one, recite the verse ‘or We cause it to be forgotten.’ Recite the verse ‘they made you forget My remembrance’; know from that His power to place forgetfulness in them. Since they are able to remind and to make forgetful, they dominate all creatures’ hearts. When He has blocked the road of sight through forgetfulness, no work can be done, even if skill is present. ‘You took them as a mockery’ among the people of heaven: read from the Prophet’s report up to ‘they made you forget.’ The owner of a village is king of bodies; the owner of the heart is king of your hearts. Action is undoubtedly a branch of seeing; therefore a person is nothing but the pupil of the eye. I cannot tell all of this, because restraint comes from the master of the centers. Since creatures’ forgetting and remembering are with Him, and He reaches their cry for help, that Best One empties hundreds of thousands of good and bad things from their hearts every night. By day He fills the hearts with them again; He fills those shells with pearls. All those former thoughts recognize their homes by guidance. Your craft and knowledge come to you, so that the door of causes may open to you. The goldsmith’s craft did not become the blacksmith’s; this sweet-tempered one’s disposition did not become that denier’s. Crafts and characters, like household goods, will come to their claimant on the Day of Resurrection. Crafts and characters, after sleep, return swiftly to their own claimant. Crafts and thoughts in the morning go back to the same place where that beauty and ugliness had been. Like messenger pigeons from cities, they bring shares back toward their own city.

Updated 2026-05-16

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