هر که آخربین بود مسعودوار ** نبودش هر دم ز ره رفتن عثار
Whosoever is blessedly a seer of the end will never stumble in wayfaring.
گر نخواهی هر دمی این خفت‌خیز ** کن ز خاک پایی مردی چشم تیز
Unless thou desire this incessant lying down and rising up (this stumbling on the way), sharpen thine eye with the dust on the foot of a holy man.
کحل دیده ساز خاک پاش را ** تا بیندازی سر اوباش را
Make the dust of his foot collyrium for thine eye, that thou mayst strike off the head of the blackguards;
که ازین شاگردی و زین افتقار ** سوزنی باشی شوی تو ذوالفقار
For through this pupilage and this poverty (of spirit), (though) thou be (as) a needle, thou wilt become (a trenchant sword like) Dhu ’l-faqár.
سرمه کن تو خاک هر بگزیده را ** هم بسوزد هم بسازد دیده را3375
Use the dust of every elect one as collyrium: it will both burn the eye and do it good.
چشم اشتر زان بود بس نوربار ** کو خورد از بهر نور چشم خار
The eye of the camel is very luminous because he (the camel) eats thorns for the sake of (increasing) the light of his eye.
قصه‌ی شکایت استر با شتر کی من بسیار در رو می‌افتم در راه رفتن تو کم در روی می‌آیی این چراست و جواب گفتن شتر او را
Story of the mule's complaining to the camel (and saying), "I often fall on my face when going along, while you seldom do so: why is this?" and the camel's answer to him.
اشتری را دید روزی استری ** چونک با او جمع شد در آخری
One day a mule saw a camel, since he had been put into a stable with him.
گفت من بسیار می‌افتم برو ** در گریوه و راه و در بازار و کو
He (the mule) said, “I often fall on my face in hill and road and in market and street.
خاصه از بالای که تا زیر کوه ** در سر آیم هر زمانی از شکوه
Particularly (in descending) from the top of the mountain to the bottom I come down on my head every moment from terror.
کم همی‌افتی تو در رو بهر چیست ** یا مگر خود جان پاکت دولتیست3380
Thou dost not fall on thy face: why is it? Or maybe in sooth thy pure spirit is destined to felicity.
در سر آیم هر دم و زانو زنم ** پوز و زانو زان خطا پر خون کنم
I come down on my head every instant and strike my knees (on the ground): by that slipping I make muzzle and knees all bloody.
کژ شود پالان و رختم بر سرم ** وز مکاری هر زمان زخمی خورم
My pack-saddle and trappings become awry (lie in disorder) on my head, and I always get a beating from the muleteer;
هم‌چو کم عقلی که از عقل تباه ** بشکند توبه بهر دم در گناه
Like the unintelligent man who, from corrupt understanding, in (the case of his committing) sin continually breaks (his vow of) penitence.
مسخره‌ی ابلیس گردد در زمن ** از ضعیفی رای آن توبه‌شکن
Through weakness of resolution that breaker of (vows of) penitence becomes the laughing-stock of Iblís in the world.
در سر آید هر زمان چون اسپ لنگ ** که بود بارش گران و راه سنگ3385
He constantly comes down on his head, like a lame horse, for his load is heavy and the road is (full of) stones.
می‌خورد از غیب بر سر زخم او ** از شکست توبه آن ادبارخو
He is always getting blows on his head from the Unseen, that man of luckless nature, from breaking (his vows of) penitence.
باز توبه می‌کند با رای سست ** دیو یک تف کرد و توبه‌ش را سکست
Then again he repents with infirm resolution: the Devil spits (in scorn) and shatters his penitence.
ضعف اندر ضعف و کبرش آنچنان ** که به خواری بنگرد در واصلان
Weakness on weakness! (Yet) his arrogance is such that he regards with contempt those that attain (to God).
ای شتر که تو مثال مومنی ** کم فتی در رو و کم بینی زنی
O camel, thou who art a type of the true believer dost not fall on thy face, nor dost thou turn up thy nose (in disdain).
تو چه داری که چنین بی‌آفتی ** بی‌عثاری و کم اندر رو فتی3390
What hast thou that thou art so untouched by bane and free from stumbling and dost not fall on thy face?”
گفت گر چه هر سعادت از خداست ** در میان ما و تو بس فرقهاست
He (the camel) said, “Though every felicity is from God, there are many differences between me and thee.
سر بلندم من دو چشم من بلند ** بینش عالی امانست از گزند
I have a high head, my eyes are high: lofty vision is a protection against injury.
از سر که من ببینم پای کوه ** هر گو و هموار را من توه توه
From the top of the mountain I see the mountain-foot, I see every hollow and level, fold by fold,
هم‌چنانک دید آن صدر اجل ** پیش کار خویش تا روز اجل
Just as that most noble prince (the perfect saint) saw his future destiny till the day of death.
آنچ خواهد بود بعد بیست سال ** داند اندر حال آن نیکو خصال3395
That person of goodly qualities knows at the present time what will happen after twenty years.
حال خود تنها ندید آن متقی ** بلک حال مغربی و مشرقی
That God-fearing man did not see his own destiny only; nay, the destiny of (every) inhabitant of the West and East.
نور در چشم و دلش سازد سکن ** بهر چه سازد پی حب الوطن
The Light makes its abode in his eye and heart. Wherefore does it make (its abode there)? For love of home.
هم‌چو یوسف کو بدید اول به خواب ** که سجودش کرد ماه و آفتاب
(He is) like Joseph, who at first dreamed that the sun and moon bowed in worship before him:
از پس ده سال بلک بیشتر ** آنچ یوسف دید بد بر کرد سر
After ten years, nay, more, that which Joseph had seen came to pass.
نیست آن ینظر به نور الله گزاف ** نور ربانی بود گردون شکاف3400
That (saying), ‘he sees by the Light of God,’ is not vain: the Divine Light rives the sky asunder.
نیست اندر چشم تو آن نور رو ** هستی اندر حس حیوانی گرو
In thine eye that Light is not. Go! Thou art in pawn to the animal senses.
تو ز ضعف چشم بینی پیش پا ** تو ضعیف و هم ضعیفت پیشوا
From weakness of eye thou seest (only) in front of thy foot: thou art weak and thy guide, too, is weak.
پیشوا چشمست دست و پای را ** کو ببیند جای را ناجای را
The eye is the guide for hand and foot, for it sees (both) the right and the wrong place.
دیگر آنک چشم من روشن‌ترست ** دیگر آنک خلقت من اطهرست
Another thing is that my eye is clearer; another, that my nature is purer,
زانک هستم من ز اولاد حلال ** نه ز اولاد زنا و اهل ضلال3405
Because I am one of the lawfully begotten, not one of the children of adultery and the people of perdition.
تو ز اولاد زنایی بی‌گمان ** تیر کژ پرد چو بد باشد کمان
Thou art one of the children of adultery: without doubt the arrow flies crookedly when the bow is bad.”
تصدیق کردن استر جوابهای شتر را و اقرار کردن بفضل او بر خود و ازو استعانت خواستن و بدو پناه گرفتن به صدق و نواختن شتر او را و ره نمودن و یاری دادن پدرانه و شاهانه
How the mule declared the replies of the camel to be true and acknowledged his (the camel's) superiority to himself and besought his aid and took refuge with him sincerely; and how the camel treated him with kindness and showed him the way and gave help in fatherly and kingly fashion.
گفت استر راست گفتی ای شتر ** این بگفت و چشم کرد از اشک پر
The mule said, “Thou hast spoken the truth, O camel.” This he said and filled his eye with tears.
ساعتی بگریست و در پایش فتاد ** گفت ای بگزیده‌ی رب العباد
He wept awhile and fell at his (the camel's) feet and said, “O chosen of the Lord of men,
چه زیان دارد گر از فرخندگی ** در پذیری تو مرا دربندگی
What harm will it do if thou, by (favour of) thy blessedness, wilt receive me into thy service?”
گفت چون اقرار کردی پیش من ** رو که رستی تو ز آفات زمن3410
He (the camel) said, “Since thou hast made confession in my presence, go (in peace), for thou art saved from the contaminations of Time.
دادی انصاف و رهیدی از بلا ** تو عدو بودی شدی ز اهل ولا
Thou hast given justice (hast made just amends) and art saved from tribulation: thou wast an enemy, thou hast become one of the leal.
خوی بد در ذات تو اصلی نبود ** کز بد اصلی نیاید جز جحود
The evil disposition was not original (innate) in thy person; for from original evil comes naught but denial.
آن بد عاریتی باشد که او ** آرد اقرار و شود او توبه‌جو
The borrowed (temporary) evil is such that he (in whom it appears) makes confession and desires to repent;
هم‌چو آدم زلتش عاریه بود ** لاجرم اندر زمان توبه نمود
Like Adam, whose lapse was temporary: of necessity he showed penitence at once.
چونک اصلی بود جرم آن بلیس ** ره نبودش جانب توبه‌ی نفیس3415
Since the sin of Iblís was original, for him there was no way to precious penitence.
رو که رستی از خود و از خوی بد ** واز زبانه‌ی نار و از دندان دد
Go, for thou art delivered from thyself and from the evil disposition and from the (flaming) tongue of the Fire and from the teeth of the wild beasts (of Hell).
رو که اکنون دست در دولت زدی ** در فکندی خود به بخت سرمدی
Go, for now thou hast grasped felicity, thou hast thrown thyself into everlasting fortune.
ادخلی تو فی عبادی یافتی ** ادخلی فی جنتی در بافتی
Thou hast gained (that which is signified by the words) Enter in amongst My servants; thou hast annexed (the implication of) Enter into My Paradise.
در عبادش راه کردی خویش را ** رفتی اندر خلد از راه خفا
Thou hast made a way for thyself (to enter) amongst His servants; thou hast gone into Eden by the secret way.
اهدنا گفتی صراط مستقیم ** دست تو بگرفت و بردت تا نعیم3420
‘Guide us,’ thou saidst, ‘in the straight path’: He took thy hand and led thee to the abode of bliss.