We are left vacillating between two (alternative) actions: how should this vacillation be without (unaccompanied by) free-will?
در تردد مانده‌ایم اندر دو کار ** این تردد کی بود بی‌اختیار
How should he whose hands and feet are chained say, “Shall I do this or shall I do that?”
این کنم یا آن کنم او کی گود ** که دو دست و پای او بسته بود
Can there ever be in my head such a dilemma as this, (namely), “Shall I walk on the sea or shall I fly aloft?”410
هیچ باشد این تردد بر سرم ** که روم در بحر یا بالا پرم
(No); there is (only) this (kind of) vacillation, (namely), “Shall I go toMosul (for trade) or shall I go to Babylon for (the study of) magic?”
این تردد هست که موصل روم ** یا برای سحر تا بابل روم
Vacillation, then, must have (in connexion with it) a power to act; otherwise, it would be a (mere) mockery.
پس تردد را بباید قدرتی ** ورنه آن خنده بود بر سبلتی
Do not put the blame on Destiny, O youth: how can you lay upon others (responsibility for) your own sin?
بر قضا کم نه بهانه ای جوان ** جرم خود را چون نهی بر دیگران
Does Zayd commit murder, and the retaliation for which he is liable fall upon ‘Amr? Does ‘Amr drink wine, and the penalty for wine(-drinking) fall upon Ahmad?
خون کند زید و قصاص او به عمر ** می خورد عمرو و بر احمد حد خمر
Circle round yourself and perceive your sin: perceive that the movement proceeds from the sun and do not regard it as proceeding from the shadow;415
گرد خود برگرد و جرم خود ببین ** جنبش از خود بین و از سایه مبین
For the Lord's retribution will not err: that sagacious Lord knows the guilty one.
که نخواهد شد غلط پاداش میر ** خصم را می‌داند آن میر بصیر
When you have eaten (too much) honey, the fever (caused by it) does not come to (does not attack) another; your day's wages do not come at nightfall to another.
چون عسل خوردی نیامد تب به غیر ** مزد روز تو نیامد شب به غیر