کژ ندانم آن نکو اندیش را ** متهم دارم وجود خویش را
I deem not that good-minded one malicious: I (rather) suspect my own person.
باشد او در من ببیند عیبها ** من نبینم در وجود خود شها880
Maybe, he sees in me faults I do not see in myself, O King.”
هر کسی گر عیب خود دیدی ز پیش ** کی بدی فارغ خود از اصلاح خویش
Any one saw his own faults before (seeing those of others) —how should he be unconcerned with correcting himself?
غافلند این خلق از خود ای پدر ** لاجرم گویند عیب همدگر
These people (of the world) take no heed of themselves, O father: consequently they blame one another.
من نبینم روی خود را ای شمن ** من ببینم روی تو تو روی من
O idolater (dualist), (if) I do not behold my own face (reality), I behold thy face and thou beholdest mine.
آن کسی که او ببیند روی خویش ** نور او از نور خلقان است بیش
He that beholds his own face (reality)—his light is greater than the light of the creatures (of God).
گر بمیرد دید او باقی بود ** ز انکه دیدش دید خلاقی بود885
Though he die, his sight is everlasting, because his sight is the sight of the Creator.
نور حسی نبود آن نوری که او ** روی خود محسوس بیند پیش رو
That light by which he sensibly beholds his own face (reality) before him, is not the light of sense.
گفت اکنون عیبهای او بگو ** آن چنان که گفت او از عیب تو
The King said, “Now tell his (your fellow-servant's) faults, just as he spoke of yours,
تا بدانم که تو غم خوار منی ** کدخدای ملکت و کار منی
That I may know whether you are solicitous for me and a (good) house-steward of my property and business.”
گفت ای شه من بگویم عیبهاش ** گر چه هست او مر مرا خوش خواجهتاش
He replied, “O King, I will tell his faults, though he is to me a pleasing fellow-servant.
عیب او مهر و وفا و مردمی ** عیب او صدق و ذکا و هم دمی890
His faults are affection and loyalty and humanity; his faults are sincerity and keen wittedness and cordial comradeship.
کمترین عیبش جوانمردی و داد ** آن جوانمردی که جان را هم بداد
His least fault is generosity and bounty—the generosity that even gives up life.”
صد هزاران جان خدا کرده پدید ** چه جوانمردی بود کان را ندید
God has brought to view myriads of lives (in return for the life given up): what generosity would there be (in him) that saw not those?
ور بدیدی کی به جان بخلش بدی ** بهر یک جان کی چنین غمگین شدی
And if he saw them, how should he grudge his life? How should he become so grieved for the sake of one life?
بر لب جو بخل آب آن را بود ** کاو ز جوی آب نابینا بود
On the river-bank, water is grudged by him (alone) that is blind to the stream of water.
گفت پیغمبر که هر که از یقین ** داند او پاداش خود در یوم دین895
The Prophet said, “Whosoever knows for sure his recompense on the day of Resurrection—
که یکی را ده عوض میآیدش ** هر زمان جودی دگرگون زایدش
That his compensation will be ten for one—at every moment a different (act of) munificence will issue from him.”
جود جمله از عوضها دیدن است ** پس عوض دیدن ضد ترسیدن است
All munificence is from seeing compensations; therefore seeing the compensation is opposed to fearing (and shrinking from the act of munificence).
بخل نادیدن بود اعواض را ** شاد دارد دید در خواض را
Miserliness consists in not seeing compensations: the prospect of pearls keeps the divers glad.
پس به عالم هیچ کس نبود بخیل ** ز انکه کس چیزی نبازد بیبدیل
Hence no one in the world is miserly, since no one hazards anything without (seeing) what is to be received in exchange.
پس سخا از چشم آمد نه ز دست ** دید دارد کار جز بینا نرست900
Generosity, then, comes from the eye, not from the hand: ’tis seeing that matters; none but the seer is saved.
عیب دیگر این که خود بین نیست او ** هست او در هستی خود عیب جو
“Another fault (of his is) that he is not self-conceited; he is anxious to find fault with his self-existence.
عیب گوی و عیب جوی خود بده ست ** با همه نیکو و با خود بد بده ست
He has (always) been one who speaks in blame of himself and seeks to blame himself; he has (always) been good (kind) to all and bad (unkind) to himself.”
گفت شه جلدی مکن در مدح یار ** مدح خود در ضمن مدح او میار
The King said, “Do not show (such) eagerness in praising your friend, do not introduce praise of yourself in the mask of (your) praise of him;