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4
2749-2773

  • بعد یک‌دم زهر بر جانش فتد ** زهر در جانش کند داد و ستد
  • After one moment the poison falls on his spirit the poison exercises (complete) sway over his spirit.

  • گر نذاری زهری‌اش را اعتقاد ** کو چه زهر آمد نگر در قوم عاد 2750
  • If you have not firm belief in its being poisonous (and do not know) what (a deadly) poison it is, look at the people of ‘Ád.

  • چونک شاهی دست یابد بر شهی ** بکشدش یا باز دارد در چهی
  • When one king gains the upper hand (prevails) over another. king, he kills him or confines him in a dungeon;

  • ور بیابد خسته‌ی افتاده را ** مرهمش سازد شه و بدهد عطا
  • But if he find a fallen wounded man, the king will make a plaster for him and bestow gifts on him.

  • گر نه زهرست آن تکبر پس چرا ** کشت شه را بی‌گناه و بی‌خطا
  • If that pride is not poison, then why did he kill the (vanquished) king without (his having committed any) crime or offence?

  • وین دگر را بی ز خدمت چون نواخت ** زین دو جنبش زهر را شاید شناخت
  • And how did he treat this other (helpless) man (so) kindly without (his having performed any) service? From these two actions you may recognise (the poisonous nature of) pride.

  • راه‌زن هرگز گدایی را نزد ** گرگ گرگ مرده را هرگز گزد 2755
  • No highwayman ever attacked a beggar: does a wolf ever bite a dead wolf?

  • خضر کشتی را برای آن شکست ** تا تواند کشتی از فجار رست
  • Khizr made a breach in the boat in order that the boat might be saved from the wicked.

  • چون شکسته می‌رهد اشکسته شو ** امن در فقرست اندر فقر رو
  • Since the broken (contrite) one will be saved, be thou broken (contrite). Safety lies in poverty enter into poverty

  • آن کهی کو داشت از کان نقد چند ** گشت پاره پاره از زخم کلند
  • The mountain that possessed some cash in its mine was riven to pieces by the strokes of the pick-axe.

  • تیغ بهر اوست کو را گردنیست ** سایه که افکندست بر وی زخم نیست
  • The sword is for him who has a (high and proud) neck; no blow falls on the shadow that is thrown (flat upon the ground).

  • مهتری نفطست و آتش ای غوی ** ای برادر چون بر آذر می‌روی 2760
  • Eminence is naphtha and fire, O misguided one: O brother, how (why) art thou going into the fire?

  • هر چه او هموار باشد با زمین ** تیرها را کی هدف گردد ببین
  • How should anything that is level with the earth become a target for arrows? Consider!

  • سر بر آرد از زمین آنگاه او ** چون هدفها زخم یابد بی رفو
  • (But if) it raise its head from the earth, then, like targets, it will suffer blows irremediable.

  • نردبان خالق این ما و منیست ** عاقبت زین نردبان افتادنیست
  • This egoism is the ladder of (climbed by) the creatures (of God): they must fall from this ladder in the end.

  • هر که بالاتر رود ابله‌ترست ** که استخوان او بتر خواهد شکست
  • The higher any one goes, the more foolish he is, for his bones will be worse broken.

  • این فروعست و اصولش آن بود ** که ترفع شرکت یزدان بود 2765
  • This is (constitutes) the derivatives (of the subject), and its fundamental principles are that to exalt one’s self is (to claim) copartnership with God.

  • چون نمردی و نگشتی زنده زو ** یاغیی باشی به شرکت ملک‌جو
  • Unless thou hast died and become living through Him, thou art an enemy seeking to reign in copartnership (with Him)

  • چون بدو زنده شدی آن خود ویست ** وحدت محضست آن شرکت کیست
  • When thou hast become living through Him, that (which thou hast become) is in sooth He: it is absolute Unity; how is it co partnership?

  • شرح این در آینه‌ی اعمال جو ** که نیابی فهم آن از گفت و گو
  • Seek the explanation of this in the mirror of (devotional) works, for thou wilt not gain the understanding of it from speech and discourse.

  • گر بگویم آنچ دارم در درون ** بس جگرها گردد اندر حال خون
  • If I tell that which I have within, many hearts will immediately be turned into blood,

  • بس کنم خود زیرکان را این بس است ** بانگ دو کردم اگر در ده کس است 2770
  • I will refrain; indeed, for the intelligent this (which has been said) is enough: I have shouted twice, if any one is in the village

  • حاصل آن هامان بدان گفتار بد ** این چنین راهی بر آن فرعون زد
  • To sum up, Hámán by means of those evil words waylaid Pharaoh in such a (terrible) way as this.

  • لقمه‌ی دولت رسیده تا دهان ** او گلوی او بریده ناگهان
  • The morsel, felicity, had reached his (Pharaoh’s) mouth, (when) he (Hámán) suddenly cut his throat.

  • خرمن فرعون را داد او به باد ** هیچ شه را این چنین صاحب مباد
  • He gave Pharaoh’s stack to the wind (destroyed him): may no king have such a minister!

  • نومید شدن موسی علیه‌السلام از ایمام فرعون به تاثیر کردن سخن هامان در دل فرعون
  • How Moses, on whom be peace, despaired of Pharaoh’s accepting the true faith, because the words of Hámán made an impression on Pharaoh’s heart.