ما رمیت اذ رمیت ابتلاست ** بر نبی کم نه گنه کان از خداست1725
(The words) thou didst not throw when thou threwest are a trial (of men’s understandings): do not lay the fault on the Prophet, for that (throwing) is (an act which proceeded) from God.
آب از سر تیره است ای خیره‌خشم ** پیشتر بنگر یکی بگشای چشم
The water is turbid from the source: O thou who art angry in vain, look farther on, open thine eye once!”
شد ز خشم و غم درون بقعه‌ای ** سوی شه بنوشت خشمین رقعه‌ای
(Moved) by anger and resentment he went into a certain place and wrote an angry letter to the king.
اندر آن رقعه ثنای شاه گفت ** گوهر جود و سخای شاه سفت
In that letter he lauded the king and threaded the pearl of (descanted e on) the king’s munificence and generosity,
کای ز بحر و ابر افزون کف تو ** در قضای حاجت حاجات‌جو
Saying, “O thou whose hand exceeds the sea and the clouds in (liberally) fulfilling the want of the suitor,
Because that which the cloud gives, it gives with tears, (while) thy hand incessantly lays the dish (of bounty) with smiles.”
ظاهر رقعه اگر چه مدح بود ** بوی خشم از مدح اثرها می‌نمود
Though the outward form of the letter was praise, from (amidst) the praise the scent of anger was showing traces (betraying itself).
زان همه کار تو بی‌نورست و زشت ** که تو دوری دور از نور سرشت
All your actions are devoid of light and ugly because you are far, far from the light of your original nature.
رونق کار خسان کاسد شود ** هم‌چو میوه‌ی تازه زو فاسد شود
The splendour of the actions of the vile becomes unsaleable (fades away), just as fresh fruit soon becomes rotten.
رونق دنیا برآرد زو کساد ** زانک هست از عالم کون و فساد
The splendour of the present life soon produces unsaleableness (becomes of no account), inasmuch as it belongs to the world of generation and corruption.