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2
765-789

  • لاجرم می‏خواست تبدیل قدر ** تا قضا را باز گرداند ز در 765
  • Consequently he was wishing to alter the (Divine) predestination, that he might turn back the (Divine) destiny from his door.

  • خود قضا بر سبلت آن حیله‏مند ** زیر لب می‏کرد هر دم ریش‏خند
  • Truly the (Divine) destiny every moment was laughing derisively under its lip at the moustache (arrogance) of that cunning plotter.

  • صد هزاران طفل کشت او بی‏گناه ** تا بگردد حکم و تقدیر اله‏
  • He killed hundreds of thousands of innocent babes, in order that the ordainment and predestination of God might be averted.

  • تا که موسای نبی ناید برون ** کرد در گردن هزاران ظلم و خون‏
  • In order that the prophet Moses might not come forth, he laid on his neck (made himself responsible for) thousands of iniquities and murders.

  • آن همه خون کرد و موسی زاده شد ** و ز برای قهر او آماده شد
  • He wrought all that bloodshed, and (yet) Moses was born and was made ready for his chastisement.

  • گر بدیدی کارگاه لا یزال ** دست و پایش خشک گشتی ز احتیال‏ 770
  • Had he seen the workshop of the Everlasting (God), he would have ceased to move hand or foot in plotting.

  • اندرون خانه‏اش موسی معاف ** و ز برون می‏کشت طفلان را گزاف‏
  • Moses (lay) safe within his (Pharaoh's) house, while outside he was killing the infants in vain,

  • همچو صاحب نفس کاو تن پرورد ** بر دگر کس ظن حقدی می‏برد
  • Even as the sensual man who pampers his body and suspects some one else of a bitter hatred (against him),

  • کاین عدو و آن حسود و دشمن است ** خود حسود و دشمن او آن تن است‏
  • Saying, “This one is a foe, and that one is envious and an enemy,” (though) in truth his envier and enemy is that body (of his).

  • او چو موسی و تنش فرعون او ** او به بیرون می‏دود که کو عدو
  • He is like Moses, and his body is his Pharaoh: he keeps running (to and fro) outside, asking, “Where is my enemy?”

  • نفسش اندر خانه‏ی تن نازنین ** بر دگر کس دست می‏خاید به کین‏ 775
  • His fleshly soul (is) luxuriating in the house, which is his body, (while) he gnaws his hand in rancour against some one else.

  • ملامت کردن مردم شخصی را که مادرش را کشت به تهمت
  • How men blamed a person who killed his mother because he suspected her (of adultery).

  • آن یکی از خشم مادر را بکشت ** هم به زخم خنجر و هم زخم مشت‏
  • A certain man killed his mother in wrath, with blows of a dagger and also with blows of his fist.

  • آن یکی گفتش که از بد گوهری ** یاد ناوردی تو حق مادری‏
  • Some one said to him, “From evil nature you have not borne in mind what is due to motherhood.

  • هی تو مادر را چرا کشتی بگو ** او چه کرد آخر بگو ای زشت خو
  • Hey, tell (me) why you killed your mother. What did she do? Pray, tell (me), O foul villain!”

  • گفت کاری کرد کان عار وی است ** کشتمش کان خاک ستار وی است‏
  • He said, “She did a deed that is a disgrace to her; I killed her because that earth (her grave) is her coverer (hides her shame).”

  • گفت آن کس را بکش ای محتشم ** گفت پس هر روز مردی را کشم‏ 780
  • The other said, “O honoured sir, kill that one (who was her partner in guilt).” “Then,” he replied, “I should kill a man every day.

  • کشتم او را رستم از خونهای خلق ** نای او برم به است از نای خلق‏
  • I killed her, I was saved from shedding the blood of a multitude: ’tis better that I cut her throat than the throats of (so many) people.”

  • نفس تست آن مادر بد خاصیت ** که فساد اوست در هر ناحیت‏
  • That mother of bad character, whose wickedness is in every quarter, is your fleshly soul.

  • هین بکش او را که بهر آن دنی ** هر دمی قصد عزیزی می‏کنی‏
  • Come, kill it, for on account of that vile (creature) you are every moment assailing one who is venerable.

  • از وی این دنیای خوش بر تست تنگ ** از پی او با حق و با خلق جنگ‏
  • Through it this fair world is narrow (distressful) to you, for its sake (you are at) war with God and man.

  • نفس کشتی باز رستی ز اعتذار ** کس ترا دشمن نماند در دیار 785
  • (If) you have killed the fleshly soul, you are delivered from (the necessity of) excusing yourself: nobody in the world remains your enemy.

  • گر شکال آرد کسی بر گفت ما ** از برای انبیا و اولیا
  • If any one should raise a difficulty about my words in regard to the prophets and saints,

  • کانبیا را نه که نفس کشته بود ** پس چراشان دشمنان بود و حسود
  • (And should say), “Had not the prophets a killed (mortified) fleshly soul? Why, then, had they enemies and enviers?”—

  • گوش کن تو ای طلب‏کار صواب ** بشنو این اشکال و شبهت را جواب‏
  • Give ear, O seeker of truth, and hear the answer to this difficulty and doubt.

  • دشمن خود بوده‏اند آن منکران ** زخم بر خود می‏زدند ایشان چنان‏
  • Those unbelievers were (really) enemies to themselves: they were striking at themselves such blows (as they struck).