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داده کرمان را برو مهر ولد ** بر پدر من اینت قدرت اینت ید
- I bestowed on the worms love for him like that of children for their father. Look, here is (a token of My) Power, here is (a token of My) Hand!
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مادران را داب من آموختم ** چون بود لطفی که من افروختم
- I have taught mothers to care (for their children): how (infinite) must be the kindness that I have kindled!
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صد عنایت کردم و صد رابطه ** تا ببیند لطف من بیواسطه
- (Unto him) I showed a hundred favours and (knit) a hundred ties (of obligation), that he might experience My kindness directly,
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تا نباشد از سبب در کشمکش ** تا بود هر استعانت از منش 4840
- And not be distracted by any secondary cause, to the end that every call for help should be made by him to Me,
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ورنه تا خود هیچ عذری نبودش ** شکوتی نبود ز هر یار بدش
- Or at least that he should have no excuse (for turning elsewhere) and no occasion to complain of any evil companion.
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این حضانه دید با صد رابطه ** که بپروردم ورا بیواسطه
- He enjoyed this tender care (cemented) by a hundred ties, for I fostered him (Myself) without an intermediary.
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شکر او آن بود ای بندهی جلیل ** که شد او نمرود و سوزندهی خلیل
- His thanks, O honoured servant, were this, that he became Nimrod and the burner of Khalíl (Abraham)”—
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همچنان کین شاهزاده شکر شاه ** کرد استکبار و استکثار جاه
- Just as this prince, in return for the favours of the King, showed arrogance and sought to aggrandise himself,
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که چرا من تابع غیری شوم ** چونک صاحب ملک و اقبال نوم 4845
- Saying, “Why should I become the follower of another when I possess empire and new (splendid) fortune?”
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لطفهای شه که ذکر آن گذشت ** از تجبر بر دلش پوشیده گشت
- (Hence) the King's favours, of which the tale has been told above, were veiled from his heart (in oblivion) by his outrageous insolence—
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همچنان نمرود آن الطاف را ** زیر پا بنهاد از جهل و عمی
- “Even so did Nimrod ignorantly and blindly trample underfoot those favours (of Mine).
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این زمان کافر شد و ره میزند ** کبر و دعوی خدایی میکند
- Now he has become an infidel and is waylaying (the faithful): he is acting with arrogance and pretending to Divinity.
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رفته سوی آسمان با جلال ** با سه کرکس تا کند با من قتال
- By means of three vultures he has gone (flown) towards august Heaven in order to battle with Me,
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صد هزاران طفل بیتلویم را ** کشته تا یابد وی ابراهیم را 4850
- And has killed a hundred thousand innocent children (in the hope) that he may find Abraham;
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که منجم گفته کاندر حکم سال ** زاد خواهد دشمنی بهر قتال
- For the astrologers declared that, according to the forecast for the year, there would be born an adversary to combat him,
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هین بکن در دفع آن خصم احتیاط ** هر که میزایید میکشت از خباط
- (And said), ‘Hark, take precautions to repel that enemy’; (so) in his craziness he would fain kill every child that was born.
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کوری او رست طفل وحی کش ** ماند خونهای دگر در گردنش
- (But), to confound him, the inspired child was saved; the blood of (all) the others remained (as a burden of guilt) upon his neck.
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از پدر یابید آن ملک ای عجب ** تا غرورش داد ظلمات نسب
- Oh, ’tis wonderful! Did he obtain that empire from his father so that (in consequence) he was befooled by the darkness of noble lineage?
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دیگران را گر ام و اب شد حجاب ** او ز ما یابید گوهرها به جیب 4855
- (Nay); if father and mother were an obstacle (cause of delusion) to others, he derived the jewels in his pocket from Me.”
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گرگ درندهست نفس بد یقین ** چه بهانه مینهی بر هر قرین
- Assuredly thy wicked carnal soul is a rapacious wolf: why art thou laying the blame on every comrade (neighbour)?
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در ضلالت هست صد کل را کله ** نفس زشت کفرناک پر سفه
- In its misguidedness the foul disbelieving unconscionable carnal soul is (like) a cap for (concealing the diseased condition of) a hundred baldpates.
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زین سبب میگویم این بندهی فقیر ** سلسله از گردن سگ برمگیر
- For this reason, O poor slave (of God), I am always saying, “Do not remove the collar from the neck of the cur.”
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گر معلم گشت این سگ هم سگست ** باش ذلت نفسه کو بدرگست
- (Even) if this cur has become a teacher, it is a cur still: be thou one whose carnal soul is abased, for it is evil-natured.
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فرض میآری به جا گر طایفی ** بر سهیلی چون ادیم طایفی 4860
- Thou wilt perform thy bounden duty if thou go round about (one like) Suhayl (Canopus, and absorb his light) as Tá’if hide (absorbs the rays),
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تا سهیلت وا خرد از شر پوست ** تا شوی چون موزهای همپای دوست
- In order that Suhayl may redeem thee from the vices of the skin (corporeality), and that thou mayst fit the foot of the Beloved like a boot.