کین چنین دارو چنین ناسور را ** هست درخور از پی میسور را
That such a medicine as this is suitable to such a desperate malady, for the purpose of success (in curing it).
واقعاتی دیده بودی پیش ازین ** که خدا خواهد مرا کردن گزین2425
Heretofore thou hadst seen visions (warning thee) that God would choose me out (to go to thee),
من عصا و نور بگرفته به دست ** شاخ گستاخ ترا خواهم شکست
(And that) I, having taken the rod and the Light in my hand, would break thy insolent horn.
واقعات سهمگین از بهر این ** گونه گونه می‌نمودت رب دین
On this account the Lord of the Judgement was showing unto thee terrible visions of diverse sorts,
در خور سر بد و طغیان تو ** تا بدانی کوست درخوردان تو
Suitable to thy evil conscience and thy inordinate disobedience, that thou might’st know that He knows what is proper for thee;
تا بدانی کو حکیمست و خبیر ** مصلح امراض درمان‌ناپذیر
That thou might’st know that He is wise and omniscient and the healer of irremediable maladies.
تو به تاویلات می‌گشتی از آن ** کور و گر کین هست از خواب گران2430
Through false interpretations thou wert made blind and deaf to those (visions), saying, ‘This is caused by heavy slumber’;
وآن طبیب و آن منجم در لمع ** دید تعبیرش بپوشید از طمع
And the physician and the astrologer in flashes (of intelligence) saw the (true) explanation thereof, but concealed it from (motives) of cupidity.
گفت دور از دولت و از شاهیت ** که درآید غصه در آگاهیت
He (the physician) said, ‘Far be it from thy empire and kingship that anxiety should enter into thy consciousness.
از غذای مختلف یا از طعام ** طبع شوریده همی‌بیند منام
When the (human) constitution is indisposed by food that disagrees with it or by (rich) viands, it sees visions in sleep.’
زانک دید او که نصیحت‌جو نه‌ای ** تند و خون‌خواری و مسکین‌خو نه‌ای
(He said this) because he perceived that thou art not one that desires good counsel, and that thou art violent and blood-drinking and not of lowly nature.
پادشاهان خون کنند از مصلحت ** لیک رحمتشان فزونست از عنت2435
Kings shed blood for righteousness' sake, but their mercy is greater than their severity.
شاه را باید که باشد خوی رب ** رحمت او سبق دارد بر غضب
The king must have the nature of the Lord: His mercy hath precedence over His wrath.
نه غضب غالب بود مانند دیو ** بی‌ضرورت خون کند از بهر ریو
Wrath must not prevail (in the king), like (as it does in) the Devil, (so that) he sheds blood unnecessarily for the purpose of guile;
نه حلیمی مخنث‌وار نیز ** که شود زن روسپی زان و کنیز
Nor, again, (should) an effeminate mildness (prevail in him), for in consequence of that his wife and handmaids will become harlots.
دیوخانه کرده بودی سینه را ** قبله‌ای سازیده بودی کینه را
Thou hadst made thy breast a house for the Devil, thou hadst made hatred a qibla (object on which thy mind was bent).
شاخ تیزت بس جگرها را که خست ** نک عصاام شاخ شوخت را شکست2440
Many are the hearts which thy sharp horn has wounded: lo, my rod has broken thy froward horn.
حمله بردن این جهانیان بر آن جهانیان و تاختن بردن تا سینور ذر و نسل کی سر حد غیب است و غفلت ایشان از کمین کی چون غازی به غزا نرود کافر تاختن آورد
How the people of this world attack the people of that (other) world and charge (against them) as far as the frontier, namely, generation and propagation, which is the boundary of the Unseen, and how they (the people of this world) are unaware of the ambush (prepared for them); for the infidel makes his assault (only) when the holy warrior does not go to war.
حمله بردند اسپه جسمانیان ** جانب قلعه و دز روحانیان
The army of the corporeal ones attacked in the direction of the fortress and stronghold of the spiritual ones,
تا فرو گیرند بر دربند غیب ** تا کسی ناید از آن سو پاک‌جیب
In order that they might occupy the frontier-pass of the Unseen, so that no pure spirit should come (into the world) from that quarter.
غازیان حمله‌ی غزا چون کم برند ** کافران برعکس حمله آورند
When the holy warriors do not attack in warfare, the infidels on the contrary deliver an attack.
غازیان غیب چون از حلم خویش ** حمله ناوردند بر تو زشت‌کیش
When the holy warriors of the Unseen in their forbearance refrained from delivering an attack on thee, man of evil practice,
حمله بردی سوی دربندان غیب ** تا نیایند این طرف مردان غیب2445
Thou madest an attack towards the frontier-passes of the Unseen, in order that the men of the Unseen should not come in this direction.
چنگ در صلب و رحمها در زدی ** تا که شارع را بگیری از بدی
Thou didst lay a (violent) hand upon the loins and wombs, that thou might’st wickedly occupy (close) the thoroughfare (of sexual intercourse).
چون بگیری شه‌رهی که ذوالجلال ** بر گشادست از برای انتسال
How should’st thou occupy (close) the highway which the Almighty hath opened for the purpose of procreation?
سد شدی دربندها را ای لجوج ** کوری تو کرد سرهنگی خروج
Thou didst block the passes, O contumacious one, (but) in despite of thee a captain issued forth.
نک منم سرهنگ هنگت بشکنم ** نک به نامش نام و ننگت بشکنم
Lo, I am the captain: I will break thy power. Lo, in His name I will break thy name and fame.
تو هلا در بندها را سخت بند ** چندگاهی بر سبال خود بخند2450
Come now, close the passes tightly! Laugh at thy moustache (be the dupe of thy vainglory) a (little) while!
سبلتت را بر کند یک یک قدر ** تا بدانی کالقدر یعمی الحذر
The Divine decree will tear out thy moustache piecemeal, that thou mayst know that the Decree makes precaution blind.
سبلت تو تیزتر یا آن عاد ** که همی لرزید از دمشان بلاد
Is thy moustache fiercer than that of (the people of) ‘Ád, at whose breath (all) the lands used to tremble?
تو ستیزه‌روتری یا آن ثمود ** که نیامد مثل ایشان در وجود
Art thou more contentious in aspect or (the tribe of) Thamúd, the like of whom never came into existence?
صد ازینها گر بگویم تو کری ** بشنوی و ناشنوده آوری
Though I tell (thee) a hundred of these (proofs), thou art deaf: thou hearest and pretendest not to have heard.
توبه کردم از سخن که انگیختم ** بی‌سخن من دارویت آمیختم2455
I repent of the words which I raised up: (now), without words, I have mixed for thee a medicine
که نهم بر ریش خامت تا پزد ** یا بسوزد ریش و ریشه‌ت تا ابد
Which I will place upon thy raw sore, that it may be assuaged, or that thy sore and thy beard may be burnt (destroyed entirely) unto everlasting,
تا بدانی که خبیرست ای عدو ** می‌دهد هر چیز را درخورد او
To the end that thou mayst know that He is omniscient, O enemy: He gives to everything that which befits it.
کی کژی کردی و کی کردی تو شر ** که ندیدی لایقش در پی اثر
When hast thou done wrong and when hast thou wrought evil but thou hast seen (suffered) the effect befitting it?
کی فرستادی دمی بر آسمان ** نیکیی کز پی نیامد مثل آن
When hast thou once sent a good deed to Heaven but the like thereof has followed after?
گر مراقب باشی و بیدار تو ** بینی هر دم پاسخ کردار تو2460
If thou wilt be observant and vigilant, thou wilt see at every moment the response to thy action.
چون مراقب باشی و گیری رسن ** حاجتت ناید قیامت آمدن
When thou art observant and dost grasp the cord (of apprehension), thou needest not the coming of the Resurrection (to reveal the ultimate effects).
آنک رمزی را بداند او صحیح ** حاجتش ناید که گویندش صریح
He that truly knows (the meaning of) an indication does not need to have it plainly declared to him.
این بلا از کودنی آید ترا ** که نکردی فهم نکته و رمزها
This tribulation befalls thee from (thy) stupidity in not understanding the subtle hints and indications.
از بدی چون دل سیاه و تیره شد ** فهم کن اینجا نشاید خیره شد
When thy heart has been blackened and darkened by wickedness, understand! One ought not to become besotted here;
ورنه خود تیری شود آن تیرگی ** در رسد در تو جزای خیرگی2465
Otherwise, in sooth, that darkness will become an arrow (of woe), and the penalty of (thy) besottedness will overtake thee.
ور نیاید تیر از بخشایش است ** نه پی نادیدن آلایش است
And if the arrow come not, ’tis from (God's) bounty; not because of (His) not seeing the defilement (of thy sin).
هین مراقب باش گر دل بایدت ** کز پی هر فعل چیزی زایدت
Hark, be observant if thou wouldst have a (pure) heart, for something is born to thee in consequence of every action.
ور ازین افزون ترا همت بود ** از مراقب کار بالاتر رود
And if thou hast an aspiration greater than this, (and if) the enterprise goes beyond (the spiritual rank of) the observant,
بیان آنک تن خاکی آدمی هم‌چون آهن نیکو جوهر قابل آینه شدن است تا درو هم در دنیا بهشت و دوزخ و قیامت و غیر آن معاینه بنماید نه بر طریق خیال
[Explaining that the earthen body of man, like iron of fine substance, is capable of becoming a mirror, so that therein even in this world Paradise and Hell and the Resurrection et cetera are shown by immediate vision, not in the mode of phantasy.]