پرورش دادم مر او را زان چمن ** کی بگفت اندر بگنجد فن من 4835
I gave him nourishment from that garden: how should (the description of) My artfulness be contained in words.
داده من ایوب را مهر پدر ** بهر مهمانی کرمان بی‌ضرر
I bestowed on Job a father's love in order that he might entertain the worms hospitably and do them no harm.
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!
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!
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,
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,
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.
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.
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)”—
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,
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?”
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—
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).
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.
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,
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;
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,
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.
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.
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?
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.”
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)?
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.
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.”
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.
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),
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.
جمله قرآن شرح خبث نفس‌هاست ** بنگر اندر مصحف آن چشمت کجاست
The entire Qur’án is a description of the viciousness of carnal souls: look into the Holy Book! Where is thine eye?
ذکر نفس عادیان کالت بیافت ** در قتال انبیا مو می‌شکافت
(’Tis) an account of the carnal soul of people like ‘Ád, which (whenever it) found weapons took the utmost pains to combat the prophets.
قرن قرن از شوم نفس بی‌ادب ** ناگهان اندر جهان می‌زد لهب
From generation to generation, the wickedness of the undisciplined carnal soul was the cause of the world being suddenly set on fire (by Divine wrath).
رجوع کردن بدان قصه کی شاه‌زاده بدان طغیان زخم خورد از خاطر شاه پیش از استکمال فضایل دیگر از دنیا برفت
Returning to the Story of the prince who was smitten by a (mortal) blow from the heart of the King and departed from this world before he was fully endowed with the other (spiritual) excellences.
قصه کوته کن که رای نفس کور ** برد او را بعد سالی سوی گور 4865
Abridge the tale: after a year (had passed) the indignation of that jealous one (the King of China) brought him (the prince) to the grave.
شاه چون از محو شد سوی وجود ** چشم مریخیش آن خون کرده بود
When the King emerged from the state of self-effacement (mahw) into consciousness, (he found that) his martial eye had wrought that bloodshed.
چون به ترکش بنگرید آن بی‌نظیر ** دید کم از ترکشش یک چوبه تیر
When the peerless (King) looked at his quiver he perceived that one arrow was missing from his quiver.
گفت کو آن تیر و از حق باز جست ** گفت که اندر حلق او کز تیر تست
He said (to himself), “Where is that arrow?” and requested God (to inform him). He (God) replied, “In his (the prince's) throat, for ’tis by thy arrow (that he has been slain).”
عفو کرد آن شاه دریادل ولی ** آمده بد تیر اه بر مقتلی
The King, whose heart was like an ocean, pardoned him; but, alas, the arrow had struck a vital spot.
کشته شد در نوحه‌ی او می‌گریست ** اوست جمله هم کشنده و هم ولیست 4870
He was slain, and the King wept in mourning for him, (for) he (the King) is all: he is both the slayer and the next of kin;
ور نباشد هر دو او پس کل نیست ** هم کشنده‌ی خلق و هم ماتم‌کنیست
For if he be not both, then he is not all; (but) he is both the slayer of people and a mourner (for them).
شکر می‌کرد آن شهید زردخد ** کان بزد بر جسم و بر معنی نزد
(Meanwhile) the pale-cheeked martyr was thanking (God) that it (the arrow) had smitten his body and had not smitten that which is real.
جسم ظاهر عاقبت خود رفتنیست ** تا ابد معنی بخواهد شاد زیست
The visible body is doomed to go at last, (but) that which is real (the pure spirit) shall live rejoicing for ever.
آن عتاب ار رفت هم بر پوست رفت ** دوست بی‌آزار سوی دوست رفت
If that punishment was inflicted, yet it fell only on the skin: the lover went unscathed to the Beloved.
گرچه او فتراک شاهنشه گرفت ** آخر از عین الکمال او ره گرفت 4875
Although he laid hold of the Emperor's saddle-strap, (yet) in the end he was (only) admitted (to union with his Beloved) by the eye whose glances kill.
و آن سوم کاهل‌ترین هر سه بود ** صورت و معنی به کلی او ربود
And the third (brother) was the laziest of the three: he won (the prize) completely—the form (appearance) as well as the reality.
وصیت کردن آن شخص کی بعد از من او برد مال مرا از سه فرزند من کی کاهل‌ترست
The injunctions given by a certain person that after he died his property should be inherited by whichever of his three sons was the laziest.
آن یکی شخص به وقت مرگ خویش ** گفت بود اندر وصیت پیش‌پیش
Long ago a certain person, in giving injunctions on his death-bed, had spoken (as follows)—
سه پسر بودش چو سه سرو روان ** وقف ایشان کرده او جان و روان
(For) he had three sons like three moving cypresses: to them he had devoted his (vital) soul and his (rational) spirit.
گفت هرچه در کفم کاله و زرست ** او برد زین هر سه کو کاهل‌ترست
He said, “Whichever of these three is the laziest, let him take all the goods and gold in my possession.”
گفت با قاضی و پس اندرز کرد ** بعد از آن جام شراب مرگ خورد 4880
He told the cadi and enjoined him strictly: after that, he drained the wine-cup of death.
گفته فرزندان به قاضی کای کریم ** نگذریم از حکم او ما سه یتیم
The sons said to the cadi, “O noble sir, we three orphans will not depart from his decision.
سمع و طاعه میکنیم او راست دست ** آنچه او فرمود بر ما نافذست // ما چو اسماعیل ز ابراهیم خود ** سر نپیچیم ارچه قربان میکند
We accept and obey: (the right of) control belongs to him: what he has commanded must be executed by us. // We are like Ishmael: we will not recoil from our Abraham though he is offering us in sacrifice."
گفت قاضی هر یکی با عاقلیش ** تا بگوید قصه‌ای از کاهلیش
The cadi said, “Let each one (of you), using his intelligence, give some account of his laziness,