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2
861-910

  • 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).
  • کاف رحمت گفتمش تصغیر نیست ** جد چو گوید طفلکم تحقیر نیست‏ 865
  • (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 فنیم‏ 870
  • 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 حسود 875
  • 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 شها 880
  • 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 بود 885
  • 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 دمی‏ 890
  • 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 دین‏ 895
  • 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 نرست‏ 900
  • 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.
  • گفت نه و الله و بالله العظیم ** مالک الملک و به رحمان و رحیم‏ 905
  • He said, “Nay, by Allah, and by the great God, the possessor of kingdom, and by the Merciful and Compassionate One;
  • آن خدایی که فرستاد انبیا ** نه به حاجت بل به فضل و کبریا
  • By the God who sent the prophets, not in (His) need (of them), but in grace and majesty;
  • آن خداوندی که از خاک ذلیل ** آفرید او شهسواران جلیل‏
  • By the Lord who from the lowly earth created (those) glorious princely riders,
  • پاکشان کرد از مزاج خاکیان ** بگذرانید از تک افلاکیان‏
  • (And) purified them from the temperament of earthly beings, and caused them to outrun the celestials;
  • بر گرفت از نار و نور صاف ساخت ** وانگه او بر جمله‏ی انوار تاخت‏
  • (By Him) who took up from the Fire and fashioned into pure Light—and then it outstripped all (the other) lights—
  • آن سنا برقی که بر ارواح تافت ** تا که آدم معرفت ز آن نور یافت‏ 910
  • That splendour of lightning which shone over the spirits, so that Adam gained from that Light (his) knowledge (of God).