این چنین قندی پر از زهر ار عدو ** خوش بنوشد چت حسد آید برو
If thy enemy delight in eating such a poisonous sugar, what envy of him would come to thee?
با نشاط آن زهر می‌کردید نوش ** مرگتان خفیه گرفته هر دو گوش
Ye were eating that poison with glee, (while) Death had secretly laid hold of both your ears.
من نمی‌کردم غزا از بهر آن ** تا ظفر یابم فرو گیرم جهان4550
I did not make war for the sake of gaining victory and conquering the world,
کین جهان جیفه‌ست و مردار و رخیص ** بر چنین مردار چون باشم حریص
For this world is a carcase and carrion and vile: how should I be covetous of such carrion as this?
سگ نیم تا پرچم مرده کنم ** عیسی‌ام آیم که تا زنده‌ش کنم
I am not a dog that I should tear off the top-knot of the dead; I am (like) Jesus: I come to make him (the dead) living.
زان همی‌کردم صفوف جنگ چاک ** تا رهانم مر شما را از هلاک
I was cleaving the battle-ranks for the purpose that I might deliver you from destruction.
زان نمی‌برم گلوهای بشر ** تا مرا باشد کر و فر و حشر
I do not cut men's throats in order that power and glory and followers may be mine,
زان همی‌برم گلویی چند تا ** زان گلوها عالمی یابد رها4555
(But) I cut some throats in order that a (whole) world (of people) may obtain deliverance from those throats,
که شما پروانه‌وار از جهل خویش ** پیش آتش می‌کنید این حمله کیش
For ye in your ignorance make a habit of rushing thus, like moths, at the fire,
من همی‌رانم شما را همچو مست ** از در افتادن در آتش با دو دست
(While) I, (furiously) as a drunken man, drive you away with both hands (to save you) from falling into the fire.
آنک خود را فتحها پنداشتید ** تخم منحوسی خود می‌کاشتید
That which ye deemed victories for yourselves—(thereby) ye were sowing the seed of your damnation.
یکدگر را جد جد می‌خواندید ** سوی اژدرها فرس می‌راندید
Ye were calling one another most earnestly (to fight against me), (and by doing so) ye were riding your horses towards the dragon.
قهر می‌کردید و اندر عین قهر ** خود شما مقهور قهر شیر دهر4560
Ye were overpowering (me), whilst in the very act of overpowering ye yourselves were being overpowered by the lion (which is) Time.”
بیان آنک طاغی در عین قاهری مقهورست و در عین منصوری ماسور
Showing that the rebellious sinner in the very act of overpowering is overpowered, and in the very moment of victory is made captive.
دزد قهرخواجه کرد و زر کشید ** او بدان مشغول خود والی رسید
The robber overpowered (murdered) the merchant and carried off the gold: he was just engaged in that (business), (when) the magistrate arrived.
گر ز خواجه آن زمان بگریختی ** کی برو والی حشر انگیختی
If at that time he had fled from the merchant, how should the magistrate have set the police on him?
قاهری دزد مقهوریش بود ** زانک قهر او سر او را ربود
The robber's overpowering (the merchant) was (in reality) his being overpowered (and punished), because his act of violence took away his head (life).
غالبی بر خواجه دام او شود ** تا رسد والی و بستاند قود
(His) prevailing over the merchant becomes a trap for him, in order that the magistrate may arrive and take retaliation (on the murderer).
ای که تو بر خلق چیره گشته‌ای ** در نبرد و غالبی آغشته‌ای4565
O thou that hast become mighty over the people and art steeped in warfare and victory,
آن به قاصد منهزم کردستشان ** تا ترا در حلقه می‌آرد کشان
That One (God) hath purposely caused them to be routed, that all the while drawing thee on He may (at last) bring thee into the net.
هین عنان در کش پی این منهزم ** در مران تا تو نگردی منخزم
Beware, draw rein! Do not push on in pursuit of this fugitive, lest thou have thy nostrils pierced with a nose-ring.
چون کشانیدت بدین شیوه به دام ** حمله بینی بعد از آن اندر زحام
When by this device He hath drawn thee into the trap, after that thou wilt see the onset (of the people) pressing in crowds (upon thee).
عقل ازین غالب شدن کی گشت شاد ** چون درین غالب شدن دید او فساد
When did the intellect (ever) rejoice in this victory, inasmuch as in this victory it saw ruin?
تیزچشم آمد خرد بینای پیش ** که خدایش سرمه کرد از کحل خویش4570
The intellect is keen-eyed, possessed of foresight, for God hath powdered it with His own collyrium.
گفت پیغامبر که هستند از فنون ** اهل جنت در خصومتها زبون
The Prophet said that the folk of (destined for) Paradise are feeble (worsted) in quarrels, because of (their noble) accomplishments—
از کمال حزم و س الظن خویش ** نه ز نقص و بد دلی و ضعف کیش
Because of the perfection of their prudence and thinking ill (of themselves), not from deficiency (of intellect) and cowardice and weakness of (religious) faith.