مزد مزدوران نمی‌ماند بکار ** کان عرض وین جوهرست و پایدار
The labourers' wage does not resemble the work, inasmuch as the latter is the accident, while the former is the substance and permanent.
آن همه سختی و زورست و عرق ** وین همه سیمست و زرست و طبق
The former is wholly hardship and effort and sweat, while the latter is wholly silver and gold and trays (of food).
گر ترا آید ز جایی تهمتی ** کرد مظلومت دعا در محنتی
If suspicion fall upon you from some quarter, (the reason is that) the person whom you wronged has invoked (God) against you in an affliction (which you have brought upon him).
تو همی‌گویی که من آزاده‌ام ** بر کسی من تهمتی ننهاده‌ام
You say, “I am free (from guilt): I have not laid suspicion on any one.”
تو گناهی کرده‌ای شکل دگر ** دانه کشتی دانه کی ماند به بر3450
(No; but) you have committed another form of sin; you sowed the seed: how should the seed resemble the fruit?
او زنا کرد و جزا صد چوب بود ** گوید او من کی زدم کس را بعود
He (the celibate) committed adultery, and the penalty was a hundred blows with the stick. “When,” says he, “did I strike any one with wood?”
نه جزای آن زنا بود این بلا ** چوب کی ماند زنا را در خلا
Was not this infliction the penalty for that adultery? How should the stick resemble adultery (committed) in secret?
مار کی ماند عصا را ای کلیم ** درد کی ماند دوا را ای حکیم
How should the serpent resemble the rod, O Kalím (Moses)? How should the pain resemble the remedy, O doctor?
تو به جای آن عصا آب منی ** چون بیفکندی شد آن شخص سنی
When you, instead of (casting down) the rod, semen ejecisti (in uterum), that (semen) became (eventually) a fine (human) figure. [When you, instead of (casting down) the rod, ejaculate seminal fluid (into a uterus), that (semen) became (eventually) a fine (human) figure.]
یار شد یا مار شد آن آب تو ** زان عصا چونست این اعجاب تو3455
That semen of yours became a friend (to you) or (like) a (noxious) serpent: why (then) is this astonishment at the rod (of Moses) on your part?