که چرا بر من زد و دستم شکست ** او عدو و خصم جان من بدست
(And say), ‘Why did it hit me and fracture my hand? It has been my mortal foe and enemy’?
کودکان خرد را چون می‌زنی ** چون بزرگان را منزه می‌کنی
Why do you beat little children (when they do wrong), since (in theory) you make out that adults are exempt from blame?
آنک دزدد مال تو گویی بگیر ** دست و پایش را ببر سازش اسیر 3045
(In the case of) a man who steals your property, you say (to the magistrate), ‘Arrest him, cut off his hand and foot, make him a captive’;
وآنک قصد عورت تو می‌کند ** صد هزاران خشم از تو می‌دمد
And (in the case of) a man who visits your wife, a hundred thousand angers shoot up from you.
گر بیاید سیل و رخت تو برد ** هیچ با سیل آورد کینی خرد
(On the contrary), if a flood come and sweep away your household goods, will your reason bear any enmity towards the flood?
ور بیامد باد و دستارت ربود ** کی ترا با باد دل خشمی نمود
And if the wind came and carried off your turban, when did your heart show any anger against the wind?
خشم در تو شد بیان اختیار ** تا نگویی جبریانه اعتذار
The anger within you is a clear demonstration of (the existence of) a power of choice (in Man), so that you must not excuse yourself after the fashion of Necessitarians.
گر شتربان اشتری را می‌زند ** آن شتر قصد زننده می‌کند 3050
If a camel-driver goes on striking a camel, the camel will attack the striker.
خشم اشتر نیست با آن چوب او ** پس ز مختاری شتر بردست بو
The camel's anger is not (directed) against his stick: therefore the camel has got some notion of the power of choice (in Man).
هم‌چنین سگ گر برو سنگی زنی ** بر تو آرد حمله گردد منثنی
Similarly a dog, if you throw a stone at him, will rush at you and become contorted (with fury).