راست گردان چشم را در ماهتاب ** تا یکی بینی تو مه را نک جواب855
Make your eyes straight in the moonshine, so that you may see the moon as one. Lo, (that is) the answer.
فکرتت که کژ مبین نیکو نگر ** هست آن فکرت شعاع آن گهر
Your thought, (namely), "Do not see awry, look well!" is just the light and radiance of that Pearl.
هر جوابی کان ز گوش آید به دل ** چشم گفت از من شنو آن را بهل
Whenever an answer comes to the heart through the ear, the eye says, “Hear it from me; let that (answer given through the ear) alone!”
گوش دلاله ست و چشم اهل وصال ** چشم صاحب حال و گوش اصحاب قال
The ear is a go-between, while the eye is possessed of union (immediate vision); the eye has direct experience (of reality), while the ear has (only) words (doctrine).
در شنود گوش تبدیل صفات ** در عیان دیدها تبدیل ذات
In the ear's hearing there is a transformation of qualities; in the eyes' seeing there is a transformation of essence.
ز آتش ار علمت یقین شد از سخن ** پختگی جو در یقین منزل مکن860
If your knowledge of fire has been turned to certainty by words (alone), seek to be cooked (by the fire itself), and do not abide in the certainty (of knowledge derived from others).
تا نسوزی نیست آن عین الیقین ** این یقین خواهی در آتش در نشین
There is no intuitive (actual) certainty until you burn; (if) you desire this certainty, sit down in the fire.
گوش چون نافذ بود دیده شود ** ور نه قل در گوش پیچیده شود
When the ear is penetrating, it becomes an eye; otherwise, the word (of God) becomes entangled in the ear (and does not reach the heart).
این سخن پایان ندارد باز گرد ** تا که شه با آن غلامانش چه کرد
This discourse hath no end. Turn back, that (we may see) what the King did to those slaves of his.
به راه کردن شاه یکی را از آن دو غلام و از این دیگر پرسیدن
How the King sent away one of the two slaves and interrogated the other.
آن غلامک را چو دید اهل ذکا ** آن دگر را کرد اشارت که بیا
When he saw that that laddie was possessed of keen intelligence, he made a sign to the other to come (to him).
(If) I have called him by (a word which has) the suffix of pity (tenderness), ’tis not to belittle him: if a grandfather say “my sonny,” it is not (in) contempt.
چون بیامد آن دوم در پیش شاه ** بود او گنده دهان دندان سیاه
When the second (slave) came before the King, he had a stinking mouth and black teeth.
گر چه شه ناخوش شد از گفتار او ** جستجویی کرد هم ز اسرار او
Although the King was displeased by his speech, still he made some inquiry concerning his hidden thoughts.
گفت با این شکل و این گند دهان ** دور بنشین لیک آن سو تر مران
He said, “With this aspect and this foul smell of the mouth, sit at a distance, but do not move too far off—
که تو اهل نامه و رقعه بدی ** نه جلیس و یار و هم بقعه بدی
For (hitherto) you have been (with regard to me in the position of) a writer of letters and notes; you have not been a companion and friend and comrade—
تا علاج آن دهان تو کنیم ** تو حبیب و ما طبیب پر فنیم870
That we may treat (and cure) that mouth of yours: you are (now) the beloved (patient), and we are the skilful physician.
بهر کیکی نو گلیمی سوختن ** نیست لایق از تو دیده دوختن
’Tis not fitting to burn a new blanket on account of one flea; (nor would it become me) to shut my eyes to (turn my back on) you (because of superficial faults).
با همه بنشین دو سه دستان بگو ** تا ببینم صورت عقلت نکو
Notwithstanding all (this), sit down and talk on a few topics, that I may well see the form of your mind.”
آن ذکی را پس فرستاد او به کار ** سوی حمامی که رو خود را بخار
Then he sent that keen-witted one away to do (his behest): (he sent him) to a bathhouse, saying, “Go, scrub yourself.”
وین دگر را گفت خه تو زیرکی ** صد غلامی در حقیقت نه یکی
And to this other one he said, “Good! you are a clever lad: in truth you are a hundred slaves, not one.
آن نهای که خواجهتاش تو نمود ** از تو ما را سرد میکرد آن حسود875
You are not such as your fellow-servant declared: that envious one would (fain) have made me cold to (disgusted with) you,
گفت او دزد و کژ است و کژنشین ** حیز و نامرد و چنان است و چنین
(For) he said that you are thievish and dishonest and ill-behaved, immoral and infamous and so forth.”
گفت پیوسته بده ست او راست گو ** راست گویی من ندیده ستم چو او
The slave said, “He (my fellow-servant) has always been veracious; I have not seen any one so truthful as he is.
راست گویی در نهادش خلقتی است ** هر چه گوید من نگویم تهمتی است
Veracity is inborn in his nature; whatever he says, I do not say it is void (of truth).
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;
ز انکه من در امتحان آرم و را ** شرمساری آیدت در ما ورا
Because I will bring him to the test, and shame will befall you in the upshot.”
قسم غلام در صدق و وفای یار خود از طهارت ظن خود
How the slave, from the purity of his thought, swore to the truth and loyalty of his friend.