پیش این شاهان هماره جان کنی ** بی‌خبر ایشان ز غدر و روشنی
You continually work yourself to death in the service of these (worldly) kings, (yet) they are ignorant of (the difference between) treachery and honesty.
گفت غمازی که بد گوید ترا ** ضایع آرد خدمتت را سالها
The words of a tale-bearer who speaks ill of you will cause your service (rendered) during (many) years to be wasted;
پیش شاهی که سمیعست و بصیر ** گفت غمازان نباشد جای‌گیر
(But) the words of tale-bearers do not take their abode in the presence of the King who is hearing and seeing.
جمله غمازان ازو آیس شوند ** سوی ما آیند و افزایند پند
All the tale-bearers are reduced to despair by Him: they come to us and increase (our) bondage.
بس جفا گویند شه را پیش ما ** که برو جف القلم کم کن وفا 3150
They speak much abuse of the King before us, saying, ‘Go! The Pen has dried (after writing your destiny). (Therefore) do not keep faith (with Him).’
معنی جف القلم کی آن بود ** که جفاها با وفا یکسان بود
How should the meaning of ‘the Pen has dried’ be (this), that acts of perfidy and acts of faithfulness are alike?
بل جفا را هم جفا جف القلم ** وآن وفا را هم وفا جف القلم
Nay, perfidy (in return) for acts of perfidy: the Pen has dried (on that); and faithfulness (in return) for those acts of faithfulness: the Pen has dried (on that).
عفو باشد لیک کو فر امید ** که بود بنده ز تقوی روسپید
(True), there may be pardon (for the sinner), but where (for him) is the glorious hope that through piety the servant of God may be (spiritually) illumined?
دزد را گر عفو باشد جان برد ** کی وزیر و خازن مخزن شود
If a robber be pardoned, he saves his life, (but) how should he become a vizier and keeper of the treasury?
ای امین الدین ربانی بیا ** کز امانت رست هر تاج و لوا 3155
Come, O godly Amínu’ddín, for every tiara and ensign has grown from trustworthiness (amánat).