Inasmuch as (the reality of) our power of choice is perceived by the (inward) sense, responsibility for actions may well be laid upon it.
زانک محسوسست ما را اختیار ** خوب می‌آید برو تکلیف کار
The inward consciousness of having the power to choose or of acting under compulsion, of anger or self-restraint, of repletion or hunger, corresponds to the senses that know and distinguish yellow from red and small from great and bitter from sweet and musk from dung and hard from soft—by the sense of touch—and hot from cold and burning (hot) from lukewarm and wet from dry and contact with a wall from contact with a tree. Therefore he who denies inward consciousness denies the senses, and (he does) more (than that), (for) inward consciousness is more evident than the senses, inasmuch as one can bind the senses and prevent them from functioning, while it is impossible to bar the way to the experiences of inward consciousness and stop their entrance. And an indication is enough for the wise.
درک وجدانی چون اختیار و اضطرار و خشم و اصطبار و سیری و ناهار به جای حس است کی زرد از سرخ بداند و فرق کند و خرد از بزرگ و طلخ از شیرین و مشک از سرگین و درشت از نرم به حس مس و گرم از سرد و سوزان از شیر گرم و تر از خشک و مس دیوار از مس درخت پس منکر وجدانی منکر حس باشد و زیاده که وجدانی از حس ظاهرترست زیرا حس را توان بستن و منع کردن از احساس و بستن راه و مدخل وجدانیات را ممکن نیست و العاقل تکفیه الاشارة
Inward consciousness corresponds to (external) sensation: both run in the same channel, O uncle.
درک وجدانی به جای حس بود ** هر دو در یک جدول ای عم می‌رود
‘Do’ or ‘don't,’ command and prohibition, discussions and talk are suitable to it (the inward consciousness).
نغز می‌آید برو کن یا مکن ** امر و نهی و ماجراها و سخن
(The thought), ‘To-morrow I will do this or I will do that,’ is a proof of the power to choose, O worshipful one;
این که فردا این کنم یا آن کنم ** این دلیل اختیارست ای صنم
And (in the case of) the penitence which you have felt for (having committed) an evil deed, you have been led (into the right path) through your power of choice.3025
وان پشیمانی که خوردی زان بدی ** ز اختیار خویش گشتی مهتدی
The entire Qur’án consists of commands and prohibitions and threats (of punishment): who (ever) saw commands given to a marble rock?
جمله قران امر و نهیست و وعید ** امر کردن سنگ مرمر را کی دید
Does any wise man, does any reasonable man, do this? Does he show anger and enmity to brickbats and stones?—
هیچ دانا هیچ عاقل این کند ** با کلوخ و سنگ خشم و کین کند
Saying, ‘I told you to do thus or thus: why have ye not done it, O dead and helpless ones?’
که بگفتم کین چنین کن یا چنان ** چون نکردید ای موات و عاجزان
How should reason exercise any authority over wood and stone? How should reason lay hold of the painted figure of a cripple,
عقل کی حکمی کند بر چوب و سنگ ** عقل کی چنگی زند بر نقش چنگ
Saying, ‘O slave with palsied hands and broken legs, take up the lance and come to battle’?3030
کای غلام بسته دست اشکسته‌پا ** نیزه برگیر و بیا سوی وغا