عبرت و بیداری از یزدان طلب ** نه از کتاب و از مقال و حرف و لب
Seek the lesson and the (spiritual) wakefulness (which you want) from God, not from books and speech and words and lips.”
گرم‌تر شد مرد زان منعش که کرد ** گرم‌تر گردد همی از منع مرد
The man became more eager in consequence of the refusal which he (Moses) made to him: a man always becomes more eager from being refused (what he craves).
گفت ای موسی چو نور تو بتافت ** هر چه چیزی بود چیزی از تو یافت
He said, “O Moses, since thy light has shone forth, whatever was a thing has gained (its) thinginess from thee.
مر مرا محروم کردن زین مراد ** لایق لطفت نباشد ای جواد
’Tis not worthy of thy bounty, O generous one, to disappoint me of this object of desire.
این زمان قایم مقام حق توی ** یاس باشد گر مرا مانع شوی3275
At this time thou art the vicegerent of God: it will be despair (for me) if thou prevent me.”
گفت موسی یا رب این مرد سلیم ** سخره کردستش مگر دیو رجیم
Moses said, “O Lord, surely the stoned (accursed) Devil has subdued this simple man.
گر بیاموزم زیان‌کارش بود ** ور نیاموزم دلش بد می‌شود
If I teach him, it will be harmful to him; and if I do not teach him, he will become faint-hearted.”
گفت ای موسی بیاموزش که ما ** رد نکردیم از کرم هرگز دعا
He (God) said, “Teach him, O Moses, for We in our loving-kindness never have rejected (any one's) prayer.”
گفت یا رب او پشیمانی خورد ** دست خاید جامه‌ها را بر درد
He (Moses) said, “O Lord, he will feel repentance and gnaw his hands and rend his garments.
نیست قدرت هر کسی را سازوار ** عجز بهتر مایه‌ی پرهیزکار3280
Power is not suitable to every one: weakness is the best stock-in-trade for the devout.”
فقر ازین رو فخر آمد جاودان ** که به تقوی ماند دست نارسان
For this reason poverty is everlasting glory, since the hand that cannot reach (to objects of desire) is left with fear of God (and nothing else).
زان غنا و زان غنی مردود شد ** که ز قدرت صبرها بدرود شد
Riches and the rich are spurned (by God) because acts of self-denial are relinquished by power.
آدمی را عجز و فقر آمد امان ** از بلای نفس پر حرص و غمان
Weakness and poverty are security for a man against the tribulation of the covetous and anxious (fleshly) soul.
آن غم آمد ز آرزوهای فضول ** که بدان خو کرده است آن صید غول
That anxiety arises from the wanton desires to which that (man who falls a) prey to the ghoul has become habituated.
آرزوی گل بود گل‌خواره را ** گلشکر نگوارد آن بیچاره را3285
The eater of clay has a desire for clay: rose-flavoured sugar is indigestible for that wretched man.
وحی آمدن از حق تعالی به موسی کی بیاموزش چیزی کی استدعا کند یا بعضی از آن
How Revelation came from God most High to Moses that he should teach him the thing demanded by him, or part of it.
گفت یزدان تو بده بایست او ** برگشا در اختیار آن دست او
God said, “Do thou grant his need: let him have a free hand to choose (good or evil).”
اختیار آمد عبادت را نمک ** ورنه می‌گردد بناخواه این فلک
Choice (free-will) is the salt of devotion; otherwise (there would be no merit): this celestial sphere revolves involuntarily;
گردش او را نه اجر و نه عقاب ** که اختیار آمد هنر وقت حساب
(Hence) its revolution has neither reward nor punishment, for free-will is (accounted) a merit at the time of the Reckoning.
جمله عالم خود مسبح آمدند ** نیست آن تسبیح جبری مزدمند
All created beings indeed are glorifiers (of God), (but) that compulsory glorification is not wage-earning.
تیغ در دستش نه از عجزش بکن ** تا که غازی گردد او یا راه‌زن3290
“Put a sword in his hand, pull him away from weakness (incapacity to choose), so that he may become (either) a holy warrior or a brigand,
زانک کرمنا شد آدم ز اختیار ** نیم زنبور عسل شد نیم مار
Because We have honoured Man by (the gift of) free-will: half (of him) is honeybee, half is snake.”
مومنان کان عسل زنبوروار ** کافران خود کان زهری همچو مار
The true believers are a store of honey, like the bee; the infidels, in sooth, are a store of poison, like the snake,
زانک مومن خورد بگزیده نبات ** تا چو نحلی گشت ریق او حیات
Because the true believer ate choice herbs, so that, like a bee, his spittle became (a means of giving) life;
باز کافر خورد شربت از صدید ** هم ز قوتش زهر شد در وی پدید
(While), again, the infidel drank sherbet of filthy water: accordingly from his nourishment poison appeared in him.
اهل الهام خدا عین الحیات ** اهل تسویل هوا سم الممات3295
Those inspired by God are the fountain of life; those allured by the enticements of sensuality are the poison of death.
در جهان این مدح و شاباش و زهی ** ز اختیارست و حفاظ آگهی
In the world this praise and “well done!” and “bravo!” are (bestowed) in virtue of free-will and watchful attention.
جمله رندان چونک در زندان بوند ** متقی و زاهد و حق‌خوان شوند
All profligates, when they are in prison, become devout and ascetic and invokers of God.
چونک قدرت رفت کاسد شد عمل ** هین که تا سرمایه نستاند اجل
When the power (to act freely) is gone, the work becomes unsaleable (worthless). Take heed lest Doom seize the capital (which thou hast).
قدرتت سرمایه‌ی سودست هین ** وقت قدرت را نگه دار و ببین
The power (of free action) is thy profit-earning capital. Hark, watch over the moment of power and observe (it well)!
آدمی بر خنگ کرمنا سوار ** در کف درکش عنان اختیار3300
Man rides on the steed of “We have honoured (the sons of Adam)”: the reins of free-will are in the hand of his intelligence.
باز موسی داد پند او را بمهر ** که مرادت زرد خواهد کرد چهر
Once more did Moses admonish him kindly, saying, “The thing thou desirest will make thy face pale.
ترک این سودا بگو وز حق بترس ** دیو دادستت برای مکر درس
Abandon this vain passion and be afraid of God: the Devil has schooled thee for the purpose of deception.”
قانع شدن آن طالب به تعلیم زبان مرغ خانگی و سگ و اجابت موسی علیه السلام
How that seeker was content to be taught the language of domestic fowls and dogs, and how Moses, on whom be peace; complied with his request.
گفت باری نطق سگ کو بر درست ** نطق مرغ خانگی کاهل پرست
He said, “At any rate (teach me) the language of the dog which is at the door and the language of the domestic fowl which has wings.”
گفت موسی هین تو دانی رو رسید ** نطق این هر دو شود بر تو پدید
“Hark,” said Moses, “thou knowest (best)! Go, it (the fulfilment of thy wish) has arrived: the language of both of these will be revealed to thee.”
بامدادان از برای امتحان ** ایستاد او منتظر بر آستان3305
At daybreak, in order to make trial, he stood waiting on the threshold.
خادمه سفره بیفشاند و فتاد ** پاره‌ای نان بیات آثار زاد
The maid-servant shook the table-cloth, and a piece of bread, the remnants of last night's meal, fell out.
در ربود آن را خروسی چون گرو ** گفت سگ کردی تو بر ما ظلم رو
A cock snatched it up as (though it were) the stake (in a race). The dog said, “You have done injustice-to me. Begone!
دانه‌ی گندم توانی خورد و من ** عاجزم در دانه خوردن در وطن
You can eat a grain of corn, while I am unable to eat grains in my abode.
گندم و جو را و باقی حبوب ** می‌توانی خورد و من نه ای طروب
You can eat corn and barley and the rest of the grains, while I cannot, O jubilant one.
این لب نانی که قسم ماست نان ** می‌ربایی این قدر را از سگان3310
This crust of bread, the bread which is our portion—you are taking away from the dogs such a (small) quantity (of food) as this!”
جواب خروس سگ را
The cock's answer to the dog.
پس خروسش گفت تن زن غم مخور ** که خدا بدهد عوض زینت دگر
Then the cock said to him, “Be silent, do not grieve, for God will give you something else instead of this.
اسپ این خواجه سقط خواهد شدن ** روز فردا سیر خور کم کن حزن
The horse of this Khwája is about to die: to-morrow eat your fill and be not sorrowful.
مر سگان را عید باشد مرگ اسپ ** روزی وافر بود بی جهد و کسپ
The horse's death will be a feast-day for the dogs: there will be abundant provender without toil or earning.”
اسپ را بفروخت چون بشنید مرد ** پیش سگ شد آن خروسش روی‌زرد
When the man heard (this speech), he sold the horse. That cock of his was disgraced in the eyes of the dog.
روز دیگر همچنان نان را ربود ** آن خروس و سگ برو لب بر گشود3315
Next day the cock carried off the bread in the same fashion (as before), and the dog opened his lips at him,
کای خروس عشوه‌ده چند این دروغ ** ظالمی و کاذبی و بی فروغ
Saying, “O beguiling cock, how long (will you tell) these lies? You are unrighteous and false and without lustre.