O pen, if thou art one that (duly) magnifies (God), consider whose two fingers thou art between.
جمله قصد و جنبشت زین اصبعست ** فرق تو بر چار راه مجمعست2780
All thy volition and movement are (controlled) by this finger: thy head (point) is on the crossways of the assembly-place.
این حروف حالهات از نسخ اوست ** عزم و فسخت هم ز عزم و فسخ اوست
These letters (symbolising) thy (diverse) states are of His inditing: thy forming a purpose and changing it is just from His forming a purpose and changing it.
جز نیاز و جز تضرع راه نیست ** زین تقلب هر قلم آگاه نیست
There is no way but supplication and self-abasement: not every pen is conscious of this subjection to (Divine) control.
این قلم داند ولی بر قدر خود ** قدر خود پیدا کند در نیک و بد
The pen knows this (control), but (only) according to its (fore-ordained) measure: it manifests its measure (of knowledge) in good and evil (actions).
آنچ در خرگوش و پیل آویختند ** تا ازل را با حیل آمیختند
(As regards) that (apologue) which they attached to the hare and the elephant, so that they confused (the dispensation of) eternity with (mere) tricks,
بیان آنک هر کس را نرسد مثل آوردن خاصه در کار الهی
[Explaining that it is not seemly for every one to adduce parables, especially concerning Divine actions.]
کی رسدتان این مثلها ساختن ** سوی آن درگاه پاک انداختن2785
How is it seemly for you to make these similitudes and cast them at (apply them to) that holy Court?
آن مثل آوردن آن حضرتست ** که بعلم سر و جهر او آیتست
That use of similitudes belongs to the Lord, for He is the (sole) authority for the knowledge of the hidden and the manifest.
تو چه دانی سر چیزی تا تو کل ** یا به زلفی یا به رخ آری مثل
What dost thou know of the hidden nature of anything, that thou, baldpate, shouldst use a lock of hair or a cheek as similitudes?
موسیی آن را عصا دید و نبود ** اژدها بد سر او لب می‌گشود
A Moses deemed that (wood) a rod, but it was not (a rod): it was a dragon: its hidden nature was opening its lips (revealing itself).