BASLIK YOK تتمه ی قصه ی مفلس

گفت قاضی مفلسی را وانما
گفت اینک اهل زندانت گوا
The Cadi said, “Show plainly that you are insolvent.” “Here are the prisoners,” he replied, “as thy witnesses.”
گفت ایشان متهم باشند چون
می‏گریزند از تو می‏گریند خون‏
“They,” said the Cadi, “are suspect, because they are fleeing from you and weeping blood (on account of your ill-treatment of them);
از تو می‏خواهند هم تا وارهند
زین غرض باطل گواهی می‏دهند
Also, they are suing to be delivered from you: by reason of this self-interest the testimony they give is worthless.”
جمله اهل محکمه گفتند ما
هم بر ادبار و بر افلاسش گوا
All the people belonging to the court of justice said, “We bear witness both to his (moral) degeneracy and his insolvency.”
هر که را پرسید قاضی حال او
گفت مولا دست ازین مفلس بشو
Every one whom the Cadi questioned about his condition said, “My lord, wash thy hands of this insolvent.”
گفت قاضی کش بگردانید فاش
گرد شهر این مفلس است و بس قلاش‏
The Cadi said, “March him round the city for all to see, (and cry), ‘This man is an insolvent and a great rogue.’
کو به کو او را مناداها زنید
طبل افلاسش عیان هر جا زنید
Make proclamations concerning him, street by street; beat the drum (as an advertisement) of his insolvency everywhere in open view.
هیچ کس نسیه بنفروشد بدو
قرض ندهد هیچ کس او را تسو
Let no one sell to him on credit, let no one lend him a farthing.
هر که دعوی آردش اینجا به فن
بیش زندانش نخواهم کرد من‏
Whosoever may bring here a claim against him for fraud, I will not put him in prison any more.
پیش من افلاس او ثابت شده است
نقد و کالا نیستش چیزی به دست‏
His insolvency has been proven to me: he has nothing in his possession, (neither) money nor goods.”
آدمی در حبس دنیا ز آن بود
تا بود کافلاس او ثابت شود
Man is in the prison of this world in order that peradventure his insolvency may be proven.
مفلسی دیو را یزدان ما
هم منادی کرد در قرآن ما
Our God has also proclaimed in our Qur’án the insolvency of the Devil,
کاو دغا و مفلس است و بد سخن
هیچ با او شرکت و سودا مکن‏
Saying, “He is a swindler and insolvent and liar: do not make any partnership or do any trade with him.”
ور کنی او را بهانه آوری
مفلس است او صرفه از وی کی بری‏
And if you do so (and) bring (vain) pretexts to him, he is insolvent: how will you get profit from him?
حاضر آوردند چون فتنه فروخت
اشتر کردی که هیزم می‏فروخت‏
When the trouble started, they brought on the scene the camel of a Kurd who sold firewood.
کرد بی‏چاره بسی فریاد کرد
هم موکل را به دانگی شاد کرد
The helpless Kurd made a great outcry; he also gladdened the officer (appointed to seize the camel) with (the gift of) a dáng;
اشترش بردند از هنگام چاشت
تا شب و افغان او سودی نداشت‏
(But) they took away his camel from the time of forenoon until nightfall, and his lamentation was of no use.
بر شتر بنشست آن قحط گران
صاحب اشتر پی اشتر دوان‏
Upon the camel sat that sore famine (the insolvent), while the owner of the camel was running at its heels.
سو به سو و کو به کو می‏تاختند
تا همه شهرش عیان بشناختند
They sped from quarter to quarter and from street to street, till the whole town knew him by sight.
پیش هر حمام و هر بازارگاه
کرده مردم جمله در شکلش نگاه‏
Before every bath and market-place all the people gazed on his (features and) figure.
ده منادی گر بلند آوازیان
کرد و ترک و رومیان و تازیان‏
(There were) ten loud-voiced criers, Turks and Kurds and Anatolians and Arabs, (proclaiming),
مفلس است این و ندارد هیچ چیز
قرض تا ندهد کس او را یک پشیز
“This man is insolvent and has nothing: let no one lend him a single brass farthing;
ظاهر و باطن ندارد حبه‏ای
مفلسی قلبی دغایی دبه‏ای‏
He does not possess a single mite, patent or latent: he is a bankrupt, a piece of falsehood, a cunning knave, an oil-bag.
هان و هان با او حریفی کم کنید
چون که کاو آرد گره محکم کنید
Beware and beware! Have no dealings with him; when he brings the ox (to sell), make fast the knot.
ور به حکم آرید این پژمرده را
من نخواهم کرد زندان مرده را
And if ye bring this decayed fellow to judgement, I will not put a corpse in prison.
خوش دم است او و گلویش بس فراخ
با شعار نو دثار شاخ شاخ‏
He is fair-spoken and his throat is very wide; (he is clad) with a new inner garment (of plausibility) and a tattered outer garment.
گر بپوشد بهر مکر آن جامه را
عاریه است او و فریبد عامه را
If he puts on that (inner) garment for the purpose of deceiving, it is borrowed in order that he may beguile the common folk.”
حرف حکمت بر زبان ناحکیم
حله‏های عاریت دان ای سلیم‏
Know, O simple man, that words of wisdom on the tongue of the unwise are (as) borrowed robes.
گر چه دزدی حله‏ای پوشیده است
دست تو چون گیرد آن ببریده دست‏
Although a thief has put on a (fine) robe, how should he whose hand is cut off take your hand (lend you a helping hand)?
چون شبانه از شتر آمد به زیر
کرد گفتش منزلم دور است و دیر
When at nightfall he (the insolvent) came down from the camel, the Kurd said to him, “My abode is far (from here) and a long way off.
بر نشستی اشترم را از پگاه
جو رها کردم کم از اخراج کاه‏
You have ridden on my camel since early morning: I (will) let the barley go, (but I will not take) less than the cost of (some) straw.”
گفت تا اکنون چه می‏کردیم پس
هوش تو کو، نیست اندر خانه کس‏
“Why, then,” he rejoined, “have we been doing until now? Where are your wits? Is nobody at home?
طبل افلاسم به چرخ سابعه
رفت و تو نشنیده‏ای بد واقعه‏
The (sound of the) drum (giving notice) of my insolvency reached the Seventh Heaven, and you have not heard the bad news!
گوش تو پر بوده است از طمع خام
پس طمع کر می‏کند کور ای غلام‏
Your ear has been filled with foolish hope; (such) hope, then, makes (one) deaf (and) blind, my lad.”
تا کلوخ و سنگ بشنید این بیان
مفلس است و مفلس است این قلتبان‏
Even clods and stones heard this advertisement—“he is insolvent, he is insolvent, this scoundrel.”
تا به شب گفتند و در صاحب شتر
بر نزد کاو از طمع پر بود پر
They (the criers) said it till nightfall, and it made no impression on the owner of the camel, because he was full of (idle) hope, full.
هست بر سمع و بصر مهر خدا
در حجب بس صورت است و بس صدا
God's seal lies upon the hearing and sight: within the veils is many a form and many a sound.
آن چه او خواهد رساند آن به چشم
از جمال و از کمال و از کرشم‏
He communicates to the eye that which He wills of beauty and of perfection and of amorous looks;
و انچه او خواهد رساند آن به گوش
از سماع و از بشارت وز خروش‏
And He communicates to the ear that which He wills of music and glad tidings and cries (of rapture).
کون پر چاره ست و هیچت چاره نی
تا که نگشاید خدایت روزنی‏
The world is full of remedies, but you have no remedy till God opens a window for you.
گر چه تو هستی کنون غافل از آن
وقت حاجت حق کند آن را عیان‏
Though you are unaware of that (remedy) just now, God will make it plain in the hour of need.
گفت پیغمبر که یزدان مجید
از پی هر درد درمان آفرید
The Prophet said that the glorious God has created a remedy for every pain;
لیک ز آن درمان نبینی رنگ و بو
بهر درد خویش بی‏فرمان او
But of that remedy for your pain you will not see (even) the colour or scent without His command.
چشم را ای چاره جو در لامکان
هین بنه چون چشم کشته سوی جان‏
Come, O you that seek the remedy, set your eye on non-spatiality, like the eye of one who is killed (turns) towards the spirit.
این جهان از بی‏جهت پیدا شده ست
که ز بی‏جایی جهان را جا شده ست‏
This (spatial) world has been produced from that which is without spatial relations, for the world has received (the relation of) place from placelessness.
باز گرد از هست سوی نیستی
طالب ربی و ربانیستی‏
Turn back from existence towards non-existence, (if) you seek the Lord and belong to the Lord.
جای دخل است این عدم از وی مرم
جای خرج است این وجود بیش و کم‏
This non-existence is the place of income: do not flee from it; this existence of more and less is the place of expenditure.
کارگاه صنع حق چون نیستی است
پس برون کارگه بی‏قیمتی است‏
Since God's workshop is non-existence, in the world of (phenomenal) existence who is (to be found) except the idle?
یاد ده ما را سخنهای دقیق
که ترا رحم آورد آن ای رفیق‏
Put into our heart subtle words which may move Thee to mercy, O Gracious One!
هم دعا از تو اجابت هم ز تو
ایمنی از تو مهابت هم ز تو
From Thee (come) both the prayer and the answer; from Thee safety, from Thee also dread.
گر خطا گفتیم اصلاحش تو کن
مصلحی تو ای تو سلطان سخن‏
If we have spoken faultily, do Thou correct it: Thou art the Corrector, O Thou (who art the) Sultan of speech.
کیمیا داری که تبدیلش کنی
گر چه جوی خون بود نیلش کنی‏
Thou hast the alchemy whereby Thou mayst transmute it, and though it be a river of blood, mayst make it a Nile.
این چنین میناگریها کار تست
این چنین اکسیرها اسرار تست‏
Such alchemical operations are Thy work, such elixirs are Thy secrets.
آب را و خاک را بر هم زدی
ز آب و گل نقش تن آدم زدی‏
Thou didst beat water and earth together: from water and clay Thou didst mould the body of Adam.
نسبتش دادی و جفت و خال و عم
با هزار اندیشه و شادی و غم‏
Thou gavest him (Man) lineage and wife and uncles, maternal and paternal, with a thousand thoughts and joys and griefs.
باز بعضی را رهایی داده‏ای
زین غم و شادی جدایی داده‏ای‏
Again, to some Thou hast given deliverance: Thou hast parted them from this grief and joy;
برده‏ای از خویش و پیوند و سرشت
کرده‏ای در چشم او هر خوب زشت‏
Thou hast borne them away from kindred and relatives and (their own) nature, Thou hast made every fair thing foul in his (such a one's) eyes.
هر چه محسوس است او رد می‏کند
و انچه ناپیداست مسند می‏کند
He spurns all that is perceived by the senses, and leans for support on that which is invisible.
عشق او پیدا و معشوقش نهان
یار بیرون فتنه‏ی او در جهان‏
His love is manifest and his Beloved is hidden: the Friend is outside (of the world), (but) His fascination is in the world.
این رها کن عشقهای صورتی
نیست بر صورت نه بر روی ستی‏
Give up this (belief). Loves (felt) for what is endued with form have not as their object the (outward) form or the lady's face.
آن چه معشوق است صورت نیست آن
خواه عشق این جهان خواه آن جهان‏
That which is the object of love is not the form, whether it be love for (the things of) this world or yonder world.
آن چه بر صورت تو عاشق گشته‏ای
چون برون شد جان چرایش هشته‏ای‏
That which you have come to love for its form why have you abandoned it after the spirit has fled?
صورتش بر جاست این سیری ز چیست
عاشقا واجو که معشوق تو کیست‏
Its form is still there: whence (then) this satiety (disgust)? O lover, inquire who your beloved (really) is.
آن چه محسوس است اگر معشوقه است
عاشق استی هر که او را حس هست‏
If the beloved is that which the senses perceive, every one that has senses would be in love (with her).
چون وفا آن عشق افزون می‏کند
کی وفا صورت دگرگون می‏کند
Inasmuch as constancy is increased by love, how is it that the form (the supposed object of love) alters constancy (into inconstancy)?
پرتو خورشید بر دیوار تافت
تابش عاریتی دیوار یافت‏
The sunbeam shone upon the wall: the wall received a borrowed splendour.
بر کلوخی دل چه بندی ای سلیم
واطلب اصلی که تابد او مقیم‏
Why set your heart on a piece of turf, O simple man? Seek out the source which shines perpetually.
ای که تو هم عاشقی بر عقل خویش
خویش بر صورت پرستان دیده بیش‏
You who are in love with your intellect, deeming yourself superior to worshippers of form,
پرتو عقل است آن بر حس تو
عاریت میدان ذهب بر مس تو
That (intellect) is a beam of (Universal) Intellect (cast) on your sense-perception; regard it as borrowed gold on your copper.
چون زر اندود است خوبی در بشر
ور نه چون شد شاهد تو پیر خر
Beauty in humankind is like gilding; else, how did your sweetheart become (as ugly as) an old ass?
چون فرشته بود همچون دیو شد
کان ملاحت اندر او عاریه بد
She was like an angel, she became like a demon, for that loveliness in her was a borrowed (transient) thing.
اندک اندک می‏ستانند آن جمال
اندک اندک خشک می‏گردد نهال‏
Little by little they take away that beauty: little by little the sapling withers.
رو نعمره ننکسه بخوان
دل طلب کن دل منه بر استخوان‏
Go, recite (the text) to whom so We grant length of days, him We cause to decline. Seek the heart (spirit), set not thy heart on bones;
کان جمال دل جمال باقی است
دولتش از آب حیوان ساقی است‏
For that beauty of the heart is the lasting beauty: its fortune gives to drink of the Water of Life.
خود هم او آب است و هم ساقی و مست
هر سه یک شد چون طلسم تو شکست‏
Truly it is both the water and the giver of drink and the drunken: all three become one when your talisman is shattered.
آن یکی را تو ندانی از قیاس
بندگی کن ژاژ کم خا ناشناس‏
That oneness you cannot know by reasoning. Do service (to God) and refrain from foolish gabble, O undiscerning man!
معنی تو صورت است و عاریت
بر مناسب شادی و بر قافیت‏
Your reality is the form and that which is borrowed: you rejoice in what is relative and (secondary like) rhyme.
معنی آن باشد که بستاند ترا
بی‏نیاز از نقش گرداند ترا
Reality is that which seizes (enraptures) you and makes you independent of form.
معنی آن نبود که کور و کر کند
مرد را بر نقش عاشق‏تر کند
Reality is not that which makes blind and deaf and causes a man to be more in love with form.
کور را قسمت خیال غم فزاست
بهره‏ی چشم این خیالات فناست‏
The portion of the blind is the fancy that increases pain; the share of the (spiritual) eye is these fancies (ideas) of dying to self (faná).
حرف قرآن را ضریران معدن‏اند
خر نبینند و به پالان بر زنند
The blind are a mine (full) of the letter of the Qur’án: they do not see the ass, and (only) cling to the pack-saddle.
چون تو بینایی پی خر رو که جست
چند پالان دوزی ای پالان پرست‏
Since you have sight, go after the ass which has jumped (away from you): how long (will you persist in) stitching the saddle, O saddle-worshipper?
خر چو هست آید یقین پالان ترا
کم نگردد نان چو باشد جان ترا
When the ass is there, the saddle will certainly be yours: bread does not fail when you have the (vital) spirit.
پشت خر دکان و مال و مکسب است
در قلبت مایه‏ی صد قالب است‏
(On) the back of the ass is shop and wealth and gain; the pearl of your heart is the stock (which provides wealth) for a hundred bodies.
خر برهنه بر نشین ای بو الفضول
خر برهنه نه که راکب شد رسول‏
Mount the ass bare-backed, O busybody: did not the Prophet ride the ass bare-backed?
النبی قد رکب معروریا
و النبی قیل سافر ماشیا
The Prophet rode (his beast) bare-backed; and the Prophet, it is said, journeyed on foot.
شد خر نفس تو بر میخیش بند
چند بگریزد ز کار و بار چند
The ass, your fleshly soul, has gone off; tie it to a peg. How long will it run away from work and burden, how long?
بار صبر و شکر او را بردنی است
خواه در صد سال و خواهی سی و بیست‏
It must bear the burden of patience and thanksgiving, whether for a hundred years or for thirty or twenty.
هیچ وازر وزر غیری بر نداشت
هیچ کس ندرود تا چیزی نکاشت‏
None that is laden supported another's load; none reaped until he sowed something.
طمع خام است آن مخور خام ای پسر
خام خوردن علت آرد در بشر
’Tis a raw (absurd) hope; eat not what is raw, O son: eating raw brings illness to men.
کان فلانی یافت گنجی ناگهان
من همان خواهم نه کار و نه دکان‏
(Do not say to yourself), “So-and-so suddenly found a treasure; I would like the same: neither work nor shop (for me)!”
کار بخت است آن و آن هم نادر است
کسب باید کرد تا تن قادر است‏
That (discovery of treasure) is Fortune's doing (a piece of luck), and moreover it is rare: one must earn a living so long as the body is able.
کسب کردن گنج را مانع کی است
پا مکش از کار آن خود در پی است‏
How does earning a livelihood prevent the (discovery of) treasure? Do not retire from work: that (treasure), indeed, is (following) behind (the work).
تا نگردی تو گرفتار اگر
که اگر این کردمی یا آن دگر
See that you are not made captive by “if,” saying, “If I had done this or the other (thing),”
کز اگر گفتن رسول با وفاق
منع کرد و گفت آن هست از نفاق‏
For the sincere Prophet forbade (people) to say “if,” and said, “That is from hypocrisy”;
کان منافق در اگر گفتن بمرد
وز اگر گفتن بجز حسرت نبرد
For the hypocrite died in saying “if,” and from saying “if” he won nothing but remorse.





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