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).
چون چنان شاهی نداند سر چوب ** تو چه دانی سر این دام و حبوب
Inasmuch as such a (spiritual) king knows not the hidden nature of wood, how shouldst thou know the hidden nature of this snare and bait?
چون غلط شد چشم موسی در مثل ** چون کند موشی فضولی مدخل2790
Since the eye of Moses was at fault in the similitude, how should a meddling mouse find an entrance (to perception of the truth)?
آن مثالت را چو اژدرها کند ** تا به پاسخ جزو جزوت بر کند
He (God) will make that comparison of thine a dragon, that in answer it may tear thee to pieces.