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5
503-527

  • گر بدی غیر تو در دم لا شدی  ** صید چشم و سخره‌ی افنا شدی 
  • (God said to the Prophet), “Had it been any one except thee, he would at once have been annihilated: he would have become the prey of the (evil) eye and in thrall to destruction;

  • لیک آمد عصمتی دامن‌کشان  ** وین که لغزیدی بد از بهر نشان 
  • But there came (from Me) a protection, sweeping along (majestically), and thy slipping was (only) for a sign.”

  • عبرتی گیر اندر آن که کن نگاه  ** برگ خود عرضه مکن ای کم ز کاه  505
  • Take a warning, look on that mountain, and do not expose thy (petty) leaf (to destruction), O thou who art less than a straw.

  • تفسیر و ان یکاد الذین کفروا لیزلقونک بابصارهم الایه 
  • Commentary on “And verily those who disbelieve wellnigh cause thee to slip by their (malignant) eyes.”

  • یا رسول‌الله در آن نادی کسان  ** می‌زنند از چشم بد بر کرکسان 
  • “O Messenger of Allah, some persons in that assembly (of the unbelievers) smite with their (evil) eye the vultures (flying aloft).

  • از نظرشان کله‌ی شیر عرین  ** وا شکافد تا کند آن شیر انین 
  • By their looks the head of the lion of the jungle is cloven asunder, so that the lion makes moan.

  • بر شتر چشم افکند هم‌چون حمام  ** وانگهان بفرستد اندر پی غلام 
  • He (such an one) casts on a camel an eye like death, and then sends a slave after it,

  • که برو از پیه این اشتر بخر  ** بیند اشتر را سقط او راه بر 
  • Saying, ‘Go, buy some of the fat of this camel’: he (the slave) sees the camel fallen dead on the road.

  • سر بریده از مرض آن اشتری  ** کو بتگ با اسب می‌کردی مری  510
  • (He sees) mortally stricken by disease the camel that used to vie with a horse in speed;

  • کز حسد وز چشم بد بی‌هیچ شک  ** سیر و گردش را بگرداند فلک 
  • For, without any doubt, from envy and (the effect of) the evil eye the celestial sphere would alter its course and revolution.”

  • آب پنهانست و دولاب آشکار  ** لیک در گردش بود آب اصل کار 
  • The water is hidden and the water-wheel is visible, yet as regards (the wheel's) revolution the water is the source of action.

  • چشم نیکو شد دوای چشم بد  ** چشم بد را لا کند زیر لگد 
  • The remedy of the evil eye is the good eye: it makes the evil eye naught beneath its kick.

  • سبق رحمت‌راست و او از رحمتست  ** چشم بد محصول قهر و لعنتست 
  • (Divine) mercy has the precedence (over Divine wrath): it (the good eye) is (derived) from (Divine) mercy, (while) the evil eye is the product of (Divine) wrath and execration.

  • رحمتش بر نقمتش غالب شود  ** چیره زین شد هر نبی بر ضد خود  515
  • His (God's) mercy overcomes His vengeance: hence every prophet prevailed over his adversary;

  • کو نتیجه‌ی رحمتست و ضد او  ** از نتیجه‌ی قهر بود آن زشت‌رو 
  • For he (the prophet) is the result of (Divine) mercy and is the opposite of him (the adversary): that ill-favoured one was the result of (Divine) wrath.

  • حرص بط یکتاست این پنجاه تاست  ** حرص شهوت مار و منصب اژدهاست 
  • The greed of the duck is single, (but) this (greed of the peacock) is fiftyfold: the greed of lust is (only) a snake, while this (greed for) eminence is a dragon.

  • حرص بط از شهوت حلقست و فرج  ** در ریاست بیست چندانست درج 
  • The duck's greed arises from the appetite of the gullet and pudendum, (but) twenty times as much (greed) is included in (the ambition to) rule.

  • از الوهیت زند در جاه لاف  ** طامع شرکت کجا باشد معاف 
  • He (who is) in power (really) pretends to Divinity: how should one ambitious of co-partnership (with God) be saved?

  • زلت آدم ز اشکم بود و باه  ** وآن ابلیس از تکبر بود و جاه  520
  • The sin of Adam arose from the belly and sexual intercourse, and that of Iblís from pride and power.

  • لاجرم او زود استغفار کرد  ** وآن لعین از توبه استکبار کرد 
  • Consequently, he (Adam) at once besought pardon, while the accursed (Iblís) disdained to repent.

  • حرص حلق و فرج هم خود بدرگیست  ** لیک منصب نیست آن اشکستگیست 
  • The greed of the gullet and pudendum is in truth (a mark of) depravity; but it is not (headstrong like) ambition: it is abasement.

  • بیخ و شاخ این ریاست را اگر  ** باز گویم دفتری باید دگر 
  • If I should relate the root and branch (the whole story) of dominion, another Book would be needed.

  • اسپ سرکش را عرب شیطانش خواند  ** نی ستوری را که در مرعی بماند 
  • The Arabs called a restive (high-spirited) horse a “devil” (shaytán); (they did) not (give that name to) the beast of burden that stayed (quietly) in the pasture.

  • شیطنت گردن کشی بد در لغت  ** مستحق لعنت آمد این صفت  525
  • “Devilry” (shaytanat) in lexicology is (synonymous with) “rebelliousness”: this quality is deserving of execration.

  • این جهان محدود و آن خود بی حدست ** نقش و صورت پیش آن معنی سدست
  • There is room for a hundred eaters (guests) round a table, (but) there is not room in the (whole) world for two seekers of dominion.

  • آن نخواهد کین بود بر پشت خاک  ** تا ملک بکشد پدر را ز اشتراک 
  • The one is not willing that the other should be on the surface of the earth; so that a prince kills his father for partaking with him (in sovereignty).