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!”
هر جوابی کان ز گوش آید به دل ** چشم گفت از من شنو آن را بهل
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).
گوش دلاله ست و چشم اهل وصال ** چشم صاحب حال و گوش اصحاب قال
In the ear's hearing there is a transformation of qualities; in the eyes' seeing there is a transformation of essence.
در شنود گوش تبدیل صفات ** در عیان دیدها تبدیل ذات
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).860
ز آتش ار علمت یقین شد از سخن ** پختگی جو در یقین منزل مکن
There is no intuitive (actual) certainty until you burn; (if) you desire this certainty, sit down in the fire.
تا نسوزی نیست آن عین الیقین ** این یقین خواهی در آتش در نشین
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).
گوش چون نافذ بود دیده شود ** ور نه قل در گوش پیچیده شود
This discourse hath no end. Turn back, that (we may see) what the King did to those slaves of his.
این سخن پایان ندارد باز گرد ** تا که شه با آن غلامانش چه کرد
How the King sent away one of the two slaves and interrogated the other.
به راه کردن شاه یکی را از آن دو غلام و از این دیگر پرسیدن
When he saw that that laddie was possessed of keen intelligence, he made a sign to the other to come (to him).
آن غلامک را چو دید اهل ذکا ** آن دگر را کرد اشارت که بیا
(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.865
When the second (slave) came before the King, he had a stinking mouth and black teeth.
چون بیامد آن دوم در پیش شاه ** بود او گنده دهان دندان سیاه
Although the King was displeased by his speech, still he made some inquiry concerning his hidden thoughts.
گر چه شه ناخوش شد از گفتار او ** جستجویی کرد هم ز اسرار او
He said, “With this aspect and this foul smell of the mouth, sit at a distance, but do not move too far off—
گفت با این شکل و این گند دهان ** دور بنشین لیک آن سو تر مران
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—
که تو اهل نامه و رقعه بدی ** نه جلیس و یار و هم بقعه بدی
That we may treat (and cure) that mouth of yours: you are (now) the beloved (patient), and we are the skilful physician.870
تا علاج آن دهان تو کنیم ** تو حبیب و ما طبیب پر فنیم
’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
That his compensation will be ten for one—at every moment a different (act of) munificence will issue from him.”
که یکی را ده عوض میآیدش ** هر زمان جودی دگرگون زایدش
All munificence is from seeing compensations; therefore seeing the compensation is opposed to fearing (and shrinking from the act of munificence).
جود جمله از عوضها دیدن است ** پس عوض دیدن ضد ترسیدن است
Miserliness consists in not seeing compensations: the prospect of pearls keeps the divers glad.
بخل نادیدن بود اعواض را ** شاد دارد دید در خواض را
Hence no one in the world is miserly, since no one hazards anything without (seeing) what is to be received in exchange.
پس به عالم هیچ کس نبود بخیل ** ز انکه کس چیزی نبازد بیبدیل
Generosity, then, comes from the eye, not from the hand: ’tis seeing that matters; none but the seer is saved.900
پس سخا از چشم آمد نه ز دست ** دید دارد کار جز بینا نرست
“Another fault (of his is) that he is not self-conceited; he is anxious to find fault with his self-existence.
عیب دیگر این که خود بین نیست او ** هست او در هستی خود عیب جو
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.”
عیب گوی و عیب جوی خود بده ست ** با همه نیکو و با خود بد بده ست
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;
گفت شه جلدی مکن در مدح یار ** مدح خود در ضمن مدح او میار
Because I will bring him to the test, and shame will befall you in the upshot.”
ز انکه من در امتحان آرم و را ** شرمساری آیدت در ما ورا
How the slave, from the purity of his thought, swore to the truth and loyalty of his friend.
قسم غلام در صدق و وفای یار خود از طهارت ظن خود
He said, “Nay, by Allah, and by the great God, the possessor of kingdom, and by the Merciful and Compassionate One;905
گفت نه و الله و بالله العظیم ** مالک الملک و به رحمان و رحیم
By the God who sent the prophets, not in (His) need (of them), but in grace and majesty;
آن خدایی که فرستاد انبیا ** نه به حاجت بل به فضل و کبریا