چونک پای چپ بدی در غدر و کاست ** نامه چون آید ترا در دست راست
Since thou wert a left foot (wert going to the left) in fraud and dishonesty, how should the scroll come into thy right hand?
چون جزا سایه‌ست ای قد تو خم ** سایه‌ی تو کژ فتد در پیش هم
Since retribution is (like) the shadow, accordingly thy shadow, O man of bent figure, falls crookedly before thee.’”
زین قبل آید خطابات درشت ** که شود که را از آن هم کوز پشت
(To him) from this quarter (Heaven) come (such) harsh words of rebuke that even the back of a mountain would be bowed by them.
بنده گوید آنچ فرمودی بیان ** صد چنانم صد چنانم صد چنان 1835
The servant (of God) answers: “I am a hundred, hundred, hundred times as much as that which Thou hast declared.
خود تو پوشیدی بترها را به حلم ** ورنه می‌دانی فضیحتها به علم
Verily, in Thy forbearance Thou hast thrown a veil over worse things (than those mentioned); otherwise (Thou mightst have declared them, for) Thou knowest with Thy knowledge (all my) shameful deeds;
لیک بیرون از جهاد و فعل خویش ** از ورای خیر و شر و کفر و کیش
But, outside of my own exertion and action, beyond good and evil and religion and infidelity,
وز نیاز عاجزانه‌ی خویشتن ** وز خیال و وهم من یا صد چو من
And beyond my feeble supplication and the fancy and imagination of myself or a hundred like me,
بودم اومیدی به محض لطف تو ** از ورای راست باشی یا عتو
Beyond living righteously or behaving disobediently—I had a (great) hope in Thy pure lovingkindness.
I had hope in the pure bounty (flowing) from Thy spontaneous loving kindness, O Gracious Disinterested One.
رو سپس کردم بدان محض کرم ** سوی فعل خویشتن می‌ننگرم
I turn my face back to that pure grace: I am not looking towards my own actions.
سوی آن اومید کردم روی خویش ** که وجودم داده‌ای از پیش بیش
I turn my face towards that hope, for Thou hast given me existence older than of old.
خلعت هستی بدادی رایگان ** من همیشه معتمد بودم بر آن
Thou gavest (me) existence, free of cost, as a robe of honour: I have always relied upon that (generosity).”
چون شمارد جرم خود را و خطا ** محض بخشایش در آید در عطا
When he recounts his sins and trespasses, the Pure Bounty begins to show munificence,
کای ملایک باز آریدش به ما ** که بدستش چشم دل سوی رجا 1845
Saying, “O angels, bring him back to Us, for his inward eye has (ever) been (turned) towards hope.
لاابالی وار آزادش کنیم ** وآن خطاها را همه خط بر زنیم
Like one who recks of naught, We will set him free and cancel all his trespasses.
لا ابالی مر کسی را شد مباح ** کش زیان نبود ز غدر و از صلاح
(To say) ‘I reck not’ is permitted to that One (alone) who loses nothing by perfidy and (gains nothing) by probity.
آتشی خوش بر فروزیم از کرم ** تا نماند جرم و زلت بیش و کم
We will kindle up a goodly fire of grace, in order that no sin and fault, great or small, may endure—
آتشی کز شعله‌اش کمتر شرار ** می‌بسوزد جرم و جبر و اختیار
Such a fire that the least spark of the flame thereof is consuming (all) sin and necessity and free-will.
شعله در بنگاه انسانی زنیم ** خار را گلزار روحانی کنیم 1850
We will set fire to the tenement of Man and make the thorns (in it) a spiritual garden of roses.
ما فرستادیم از چرخ نهم ** کیمیا یصلح لکم اعمالکم
We have sent from the Ninth Sphere (the highest Heaven) the elixir (namely), He will rectify for you your actions.”
خود چه باشد پیش نور مستقر ** کر و فر اختیار بوالبشر
What in sooth is Adam's (Man's) sovereignty and power of choice beside the Light of the Everlasting Abode?
گوشت‌پاره آلت گویای او ** پیه‌پاره منظر بینای او
His speaking organ is a piece of flesh; the seat of his vision is a piece of fat;
مسمع او آن دو پاره استخوان ** مدرکش دو قطره خون یعنی جنان
The seat of his hearing consists of two pieces of bone; the seat of his (intellectual) perception is two drops of blood, that is to say, the heart.
کرمکی و از قذر آکنده‌ای ** طمطراقی در جهان افکنده‌ای 1855
Thou art a little worm and art stuffed with filth; (yet) thou hast made a (great) display of pomp in the world.
از منی بودی منی را واگذار ** ای ایاز آن پوستین را یاد دار
Thou wert (originally composed) of seed: relinquish egoism! O Ayáz, keep in mind that sheepskin jacket!
قصه‌ی ایاز و حجره داشتن او جهت چارق و پوستین و گمان آمدن خواجه تاشانس را کی او را در آن حجره دفینه است به سبب محکمی در و گرانی قفل
The Story of Ayáz and his having a chamber for his rustic shoon and sheepskin jacket; and how his fellow-servants thought he had a buried treasure in that room, because the door was so strong and the lock so heavy.