Since thou hast not reason, forgetfulness is thy ruler: it is thy enemy and the bringer-to-naught of thy devising.”
از کمی عقل پروانه‌ی خسیس ** یاد نارد ز آتش و سوز و حسیس
From deficiency of reason the wretched moth does not re member the flame and the burning and the (crackling) sound (when its wings are scorched).
چونک پرش سوخت توبه می‌کند ** آز و نسیانش بر آتش می‌زند
When its wings are burnt, it repents; (but) cupidity and forgetfulness dash it (again) into the flame.
ضبط و درک و حافظی و یادداشت ** عقل را باشد که عقل آن را فراشت
Grasp and apprehension and retentiveness and keeping in mind belong to Reason, for Reason has raised those (faculties).
چونک گوهر نیست تابش چون بود ** چون مذکر نیست ایابش چون بود
When the pearl is not there, how should its lustre exist? When there is none to remind (admonish the fool), how should he turn back (from folly)?
این تمنی هم ز بی‌عقلی اوست ** که نبیند کان حماقت را چه خوست2295
Moreover, this wish (to escape from the consequences of his folly) arises from his want of reason, for he does not see what is the nature of that folly.
آن ندامت از نتیجه‌ی رنج بود ** نه ز عقل روشن چون گنج بود
That contrition was the result of pain, not of Reason which is bright as a treasure.
چونک شد رنج آن ندامت شد عدم ** می‌نیرزد خاک آن توبه و ندم
When the pain departed, that contrition became naught: that repentance and contrition hath not the worth (even) of dust.
آن ندم از ظلمت غم بست بار ** پس کلام اللیل یمحوه النهار
That contrition burgeoned from (was produced by) the darkness of pain; hence (as the proverb says) day wipes out the words of night
چون برفت آن ظلمت غم گشت خوش ** هم رود از دل نتیجه و زاده‌اش
When the darkness of pain is gone and he (the fool) has be come happy, its result and product also goes from his heart.
می‌کند او توبه و پیر خرد ** بانگ لو ردوا لعادوا می‌زند2300
He is making vow’s of repentance, whilst the Pír, Reason, is crying, “Though they should be sent back, they would surely return.”
در بیان آنک وهم قلب عقلست و ستیزه‌ی اوست بدو ماند و او نیست و قصه‌ی مجاوبات موسی علیه‌السلام کی صاحب عقل بود با فرعون کی صاحب وهم بود
Explaining that imagination (wahm) is the counterfeit of Reason and in opposition to it, and that though it resembles Reason it is not Reason; and the story of the replies given to each other by Moses, on whom be peace, who was the possessor of Reason, and Pharaoh, who was the possessor of imagination.
عقل ضد شهوتست ای پهلوان ** آنک شهوت می‌تند عقلش مخوان
Reason is the contrary of sensuality: O brave man, do not call (by the name of) Reason that which is attached to sensuality.
وهم خوانش آنک شهوت را گداست ** وهم قلب نقد زر عقلهاست
That which is a beggar of sensuality—call it imagination: imagination is the counterfeit of the sterling gold of the rational faculties.
بی‌محک پیدا نگردد وهم و عقل ** هر دو را سوی محک کن زود نقل
Without a touchstone, imagination and reason are not clearly distinguished: quickly bring both to the touchstone.
این محک قرآن و حال انبیا ** چون منحک مر قلب را گوید بیا
The Qur’án and the (spiritual) state of the Prophets are this touchstone: they, like a touchstone, say to the counterfeit coin, “Come,
تا ببینی خویش را ز آسیب من ** که نه‌ای اهل فراز و شیب من2305
That by contact with me thou mayst see thyself (and know) that thou art not worthy of my higher and lower (degrees of spirituality).”
عقل را گر اره‌ای سازد دو نیم ** هم‌چو زر باشد در آتش او بسیم
If a saw make Reason (to be severed into) two halves, it (Reason) will be smiling like gold in the fire.
وهم مر فرعون عالم‌سوز را ** عقل مر موسی به جان افروز را
Imagination belongs to Pharaoh, the world-incendiary; Reason to Moses, the spirit-enkindler.
رفت موسی بر طریق نیستی ** گفت فرعونش بگو تو کیستی
Moses went on the way of non-existence (self-negation): Pharaoh said to him, “Tell (me), who art thou?”
گفت من عقلم رسول ذوالجلال ** حجةالله‌ام امانم از ضلال
He said, “I am Reason, the messenger of the Almighty: I am the proof of God, I am the protection against error.”
گفت نی خامش رها کن های هو ** نسبت و نام قدیمت را بگو2310
“Nay,” said he, “hush, cease from (this ecstatic) outcry: tell (me) thy ancient lineage and name.”
گفت که نسبت مر از خاکدانش ** نام اصلم کمترین بندگانش
“My lineage,” he said, “(is derived) from His dust-pit; my original name is ‘the meanest of His slaves.’
بنده‌زاده‌ی آن خداوند وحید ** زاده از پشت جواری و عبید
I am the slave-born (slave) of that unique Lord—born of the (womb and) loins of slaves female and male.