He (the camel) said, “Though every felicity is from God, there are many differences between me and thee.
گفت گر چه هر سعادت از خداست ** در میان ما و تو بس فرقهاست
I have a high head, my eyes are high: lofty vision is a protection against injury.
سر بلندم من دو چشم من بلند ** بینش عالی امانست از گزند
From the top of the mountain I see the mountain-foot, I see every hollow and level, fold by fold,
از سر که من ببینم پای کوه ** هر گو و هموار را من توه توه
Just as that most noble prince (the perfect saint) saw his future destiny till the day of death.
هم‌چنانک دید آن صدر اجل ** پیش کار خویش تا روز اجل
That person of goodly qualities knows at the present time what will happen after twenty years.3395
آنچ خواهد بود بعد بیست سال ** داند اندر حال آن نیکو خصال
That God-fearing man did not see his own destiny only; nay, the destiny of (every) inhabitant of the West and East.
حال خود تنها ندید آن متقی ** بلک حال مغربی و مشرقی
The Light makes its abode in his eye and heart. Wherefore does it make (its abode there)? For love of home.
نور در چشم و دلش سازد سکن ** بهر چه سازد پی حب الوطن
(He is) like Joseph, who at first dreamed that the sun and moon bowed in worship before him:
هم‌چو یوسف کو بدید اول به خواب ** که سجودش کرد ماه و آفتاب
After ten years, nay, more, that which Joseph had seen came to pass.
از پس ده سال بلک بیشتر ** آنچ یوسف دید بد بر کرد سر
That (saying), ‘he sees by the Light of God,’ is not vain: the Divine Light rives the sky asunder.3400
نیست آن ینظر به نور الله گزاف ** نور ربانی بود گردون شکاف
In thine eye that Light is not. Go! Thou art in pawn to the animal senses.
نیست اندر چشم تو آن نور رو ** هستی اندر حس حیوانی گرو
From weakness of eye thou seest (only) in front of thy foot: thou art weak and thy guide, too, is weak.
تو ز ضعف چشم بینی پیش پا ** تو ضعیف و هم ضعیفت پیشوا
The eye is the guide for hand and foot, for it sees (both) the right and the wrong place.
پیشوا چشمست دست و پای را ** کو ببیند جای را ناجای را
Another thing is that my eye is clearer; another, that my nature is purer,
دیگر آنک چشم من روشن‌ترست ** دیگر آنک خلقت من اطهرست
Because I am one of the lawfully begotten, not one of the children of adultery and the people of perdition.3405
زانک هستم من ز اولاد حلال ** نه ز اولاد زنا و اهل ضلال
Thou art one of the children of adultery: without doubt the arrow flies crookedly when the bow is bad.”
تو ز اولاد زنایی بی‌گمان ** تیر کژ پرد چو بد باشد کمان
How the mule declared the replies of the camel to be true and acknowledged his (the camel's) superiority to himself and besought his aid and took refuge with him sincerely; and how the camel treated him with kindness and showed him the way and gave help in fatherly and kingly fashion.
تصدیق کردن استر جوابهای شتر را و اقرار کردن بفضل او بر خود و ازو استعانت خواستن و بدو پناه گرفتن به صدق و نواختن شتر او را و ره نمودن و یاری دادن پدرانه و شاهانه
The mule said, “Thou hast spoken the truth, O camel.” This he said and filled his eye with tears.
گفت استر راست گفتی ای شتر ** این بگفت و چشم کرد از اشک پر
He wept awhile and fell at his (the camel's) feet and said, “O chosen of the Lord of men,
ساعتی بگریست و در پایش فتاد ** گفت ای بگزیده‌ی رب العباد
What harm will it do if thou, by (favour of) thy blessedness, wilt receive me into thy service?”
چه زیان دارد گر از فرخندگی ** در پذیری تو مرا دربندگی
He (the camel) said, “Since thou hast made confession in my presence, go (in peace), for thou art saved from the contaminations of Time.3410
گفت چون اقرار کردی پیش من ** رو که رستی تو ز آفات زمن
Thou hast given justice (hast made just amends) and art saved from tribulation: thou wast an enemy, thou hast become one of the leal.
دادی انصاف و رهیدی از بلا ** تو عدو بودی شدی ز اهل ولا
The evil disposition was not original (innate) in thy person; for from original evil comes naught but denial.
خوی بد در ذات تو اصلی نبود ** کز بد اصلی نیاید جز جحود
The borrowed (temporary) evil is such that he (in whom it appears) makes confession and desires to repent;
آن بد عاریتی باشد که او ** آرد اقرار و شود او توبه‌جو
Like Adam, whose lapse was temporary: of necessity he showed penitence at once.
هم‌چو آدم زلتش عاریه بود ** لاجرم اندر زمان توبه نمود
Since the sin of Iblís was original, for him there was no way to precious penitence.3415
چونک اصلی بود جرم آن بلیس ** ره نبودش جانب توبه‌ی نفیس