’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).
بهر کیکی نو گلیمی سوختن ** نیست لایق از تو دیده دوختن
Notwithstanding all (this), sit down and talk on a few topics, that I may well see the form of your mind.”
با همه بنشین دو سه دستان بگو ** تا ببینم صورت عقلت نکو
Then he sent that keen-witted one away to do (his behest): (he sent him) to a bathhouse, saying, “Go, scrub yourself.”
آن ذکی را پس فرستاد او به کار ** سوی حمامی که رو خود را بخار
And to this other one he said, “Good! you are a clever lad: in truth you are a hundred slaves, not one.
وین دگر را گفت خه تو زیرکی ** صد غلامی در حقیقت نه یکی
You are not such as your fellow-servant declared: that envious one would (fain) have made me cold to (disgusted with) you,875
آن نهای که خواجهتاش تو نمود ** از تو ما را سرد میکرد آن حسود
(For) he said that you are thievish and dishonest and ill-behaved, immoral and infamous and so forth.”
گفت او دزد و کژ است و کژنشین ** حیز و نامرد و چنان است و چنین
The slave said, “He (my fellow-servant) has always been veracious; I have not seen any one so truthful as he is.
گفت پیوسته بده ست او راست گو ** راست گویی من ندیده ستم چو او
Veracity is inborn in his nature; whatever he says, I do not say it is void (of truth).
راست گویی در نهادش خلقتی است ** هر چه گوید من نگویم تهمتی است
I deem not that good-minded one malicious: I (rather) suspect my own person.
کژ ندانم آن نکو اندیش را ** متهم دارم وجود خویش را
Maybe, he sees in me faults I do not see in myself, O King.”880
باشد او در من ببیند عیبها ** من نبینم در وجود خود شها
Any one saw his own faults before (seeing those of others) —how should he be unconcerned with correcting himself?
هر کسی گر عیب خود دیدی ز پیش ** کی بدی فارغ خود از اصلاح خویش
These people (of the world) take no heed of themselves, O father: consequently they blame one another.
غافلند این خلق از خود ای پدر ** لاجرم گویند عیب همدگر
O idolater (dualist), (if) I do not behold my own face (reality), I behold thy face and thou beholdest mine.
من نبینم روی خود را ای شمن ** من ببینم روی تو تو روی من
He that beholds his own face (reality)—his light is greater than the light of the creatures (of God).
آن کسی که او ببیند روی خویش ** نور او از نور خلقان است بیش
Though he die, his sight is everlasting, because his sight is the sight of the Creator.885
گر بمیرد دید او باقی بود ** ز انکه دیدش دید خلاقی بود
That light by which he sensibly beholds his own face (reality) before him, is not the light of sense.
نور حسی نبود آن نوری که او ** روی خود محسوس بیند پیش رو
The King said, “Now tell his (your fellow-servant's) faults, just as he spoke of yours,
گفت اکنون عیبهای او بگو ** آن چنان که گفت او از عیب تو
That I may know whether you are solicitous for me and a (good) house-steward of my property and business.”
تا بدانم که تو غم خوار منی ** کدخدای ملکت و کار منی
He replied, “O King, I will tell his faults, though he is to me a pleasing fellow-servant.
گفت ای شه من بگویم عیبهاش ** گر چه هست او مر مرا خوش خواجهتاش
His faults are affection and loyalty and humanity; his faults are sincerity and keen wittedness and cordial comradeship.890
عیب او مهر و وفا و مردمی ** عیب او صدق و ذکا و هم دمی
His least fault is generosity and bounty—the generosity that even gives up life.”
کمترین عیبش جوانمردی و داد ** آن جوانمردی که جان را هم بداد
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?
صد هزاران جان خدا کرده پدید ** چه جوانمردی بود کان را ندید
And if he saw them, how should he grudge his life? How should he become so grieved for the sake of one life?
ور بدیدی کی به جان بخلش بدی ** بهر یک جان کی چنین غمگین شدی
On the river-bank, water is grudged by him (alone) that is blind to the stream of water.
بر لب جو بخل آب آن را بود ** کاو ز جوی آب نابینا بود
The Prophet said, “Whosoever knows for sure his recompense on the day of Resurrection—895
گفت پیغمبر که هر که از یقین ** داند او پاداش خود در یوم دین