پس چه عزت باشدت ای نادره ** چون شدی تو حمر مستنفرة
What honour, then, will be thine, O marvel (of folly), since thou hast become (like) timorous wild asses?
خر نشاید کشت از بهر صلاح ** چون شود وحشی شود خونش مباح3315
Because of his usefulness, the (domesticated) ass ought not to be killed; (but) when he turns wild, his blood becomes lawful.
گر چه خر را دانش زاجر نبود ** هیچ معذورش نمی‌‌دارد ودود
Although the ass had no knowledge to restrain him (from becoming wild), the Loving One is not excusing him at all.
پس چو وحشی شد از آن دم آدمی ** کی بود معذور ای یار سمی
How, then, shall man be excused, O noble friend, when he has become wild (refractory and hostile) to that Word (the voice of Reason)?
لاجرم کفار را شد خون مباح ** همچو وحشی پیش نشاب و رماح
Of necessity permission was given to shed the blood of the infidels, like (that of) a wild beast before the arrows and lances.
جفت و فرزندانشان جمله سبیل ** ز آنکه بی‌‌عقلند و مردود و ذلیل
All their wives and children are free spoil, since they are irrational and reprobate and base.
باز عقلی کاو رمد از عقل عقل ** کرد از عقلی به حیوانات نقل3320
Once more, a reason that flees from the Reason of reason (Universal Reason) is transported from rationality to (the grade of) the animals.
اعتماد کردن هاروت و ماروت بر عصمت خویش و آمیزی اهل دنیا خواستن و در فتنه افتادن
How Hárút and Márút relied upon their immaculateness and desired to mix with the people of this world and fell into temptation.
همچو هاروت و چو ماروت شهیر ** از بطر خوردند زهر آلود تیر
As (for example), because of their arrogance, the celebrated Hárút and Márút were smitten by the poisoned arrow (of Divine wrath).
اعتمادی بودشان بر قدس خویش ** چیست بر شیر اعتماد گاومیش
They had confidence in their holiness, (but) what (use) is it for the buffalo to have confidence in the lion?
گر چه او با شاخ صد چاره کند ** شاخ شاخش شیر نر پاره کند
Though he make a hundred shifts (to defend himself) with his horn, the fierce lion will tear him to pieces limb by limb.
گر شود پر شاخ همچون خار پشت ** شیر خواهد گاو را ناچار کشت
(Even) if he become as full of horns (prickles) as a hedgehog, the buffalo will inevitably be killed by the lion.
گر چه صرصر بس درختان می‌‌کند ** با گیاه تر وی احسان می‌‌کند3325
(But) though the Sarsar wind uproots many trees, it bestows kindness on the wet grass.
بر ضعیفی گیاه آن باد تند ** رحم کرد ای دل تو از قوت ملند
That violent wind had pity on the weakness of the grass: do not thou, O heart, brag vainly of thy strength.
تیشه را ز انبوهی شاخ درخت ** کی هراس آید ببرد لخت لخت
How should the axe be afraid of the thickness of the branches? It cuts them to pieces.
لیک بر برگی نکوبد خویش را ** جز که بر نیشی نکوبد نیش را
But it does not beat itself against a leaf, it does not beat its edge except against an edge (something hard and solid like itself).
شعله را ز انبوهی هیزم چه غم ** کی رمد قصاب از خیل غنم
What does the flame care for the great quantity of firewood? How should the butcher flee in terror from the flock of sheep?
پیش معنی چیست صورت بس زبون ** چرخ را معنیش می‌‌دارد نگون3330
What is form in the presence of (in comparison with) reality? Very feeble. ’Tis the reality of the sky that keeps it upside down (like an inverted cup).
تو قیاس از چرخ دولابی بگیر ** گردشش از کیست از عقل مشیر
Judge by the analogy of the celestial wheel: from whom does its motion proceed? From directive Reason.
گردش این قالب همچون سپر ** هست از روح مستر ای پسر
The motion of this shield-like body is (derived) from the veiled spirit, O son.
گردش این باد از معنی اوست ** همچو چرخی کان اسیر آب جوست
The motion of this wind is from its reality, like the wheel that is captive to the water of the stream.
جر و مد و دخل و خرج این نفس ** از که باشد جز ز جان پر هوس
The ebb and flow and incoming and outgoing of this breath —from whom does it proceed but from the spirit that is filled with desire?