Their fear is (only) of the curs of God: how should they have fear of the Sun of God?
خوف ایشان از کلاب حق بود ** خوفشان کی ز آفتاب حق بود
The litany of those great (venerable) ones is “my Lord the most High”; “my lord the most low” is suitable to these fools.3005
ربی الاعلاست ورد آن مهان ** رب ادنی درخور این ابلهان
How should the mouse fear the lions of the (spiritual) battle-field? Nay, (they that fear the lions are) those who have the speed and the musk-bag of the deer.
موش کی ترسد ز شیران مصاف ** بلک آن آهوتگان مشکناف
O licker of pots, go to him that licks basins and write him down as thy lord and benefactor!
رو به پیش کاسهلیس ای دیگلیس ** توش خداوند و ولی نعمت نویس
Enough! If I give a far-reaching exposition, the (worldly) prince will be angered; and besides he knows that it (his case) is (such as has been described).
بس کن ار شرحی بگویم دور دست ** خشم گیرد میر و هم داند که هست
The upshot is this:—“O noble man, do evil to the vile, that the villain may lay his neck (before thee).”
حاصل این آمد که بد کن ای کریم ** با لیمان تا نهد گردن لیم
When he (the noble man) deals kindly with the villain, his (fleshly) soul, the wicked soul shows ingratitude, like the vile.3010
با لیم نفس چون احسان کند ** چون لیمان نفس بد کفران کند
’Twas on this account that the afflicted are thankful, (while) the fortunate are rebellious and deceitful.
زین سبب بد که اهل محنت شاکرند ** اهل نعمت طاغیند و ماکرند
The bey with his gold-embroidered coat is rebellious; the distressed wearer of a coarse woollen cloak (‘abá) is thankful.