گر گدا گشتم گدارو کی شوم ** ور لباسم کهنه گردد من نوم
If I have become a beggar, (yet) how should I have the face (impudence and greed) of a beggar? And if my (bodily) raiment become old, (yet) I am (spiritually) new.
سنبل و لاله و سپرغم نیز هم ** با هزاران ناز و نفرت خورده‌ام 920
I have eaten hyacinth and anemone and sweet basil too with a thousand disdains and disgusts.”
He (the donkey) said, “Yes; boast and boast and boast away! In a strange country one can utter many an idle brag.”
گفت نافم خود گواهی می‌دهد ** منتی بر عود و عنبر می‌نهد
He (the gazelle) replied, “Truly my navel (musk-gland) bears (me) witness: it confers a (great) favour (even) on aloes-wood and ambergris.
لیک آن را کی شنود صاحب‌مشام ** بر خر سرگین‌پرست آن شد حرام
But who will hearken to (perceive) that? (Only) he that hath the (spiritual) sense of smell. ’Tis taboo for the donkey addicted to dung.
خر کمیز خر ببوید بر طریق ** مشک چون عرضه کنم با این فریق
The donkey smells donkey's urine on the road: how should I offer musk to (creatures of) this class?”
بهر این گفت آن نبی مستجیب ** رمز الاسلام فی‌الدنیا غریب 925
Hence the Prophet, (who was always) responsive (to the Divine command), spake, the parable, “Islam is a stranger in this world,”
زانک خویشانش هم از وی می‌رمند ** گرچه با ذاتش ملایک هم‌دمند
Because even his (the true Moslem's) kinsfolk are fleeing from him, though the angels are in harmony with his essence.
صورتش را جنس می‌بینند انام ** لیک از وی می‌نیابند آن مشام
The people deem his (outward) form homogeneous (with theirs), but they do not perceive in him that (spiritual) fragrance.
هم‌چو شیری در میان نقش گاو ** دور می‌بینش ولی او را مکاو
(He is) like a lion in the shape of a cow: behold him from afar but do not investigate him!
ور بکاوی ترک گاو تن بگو ** که بدرد گاو را آن شیرخو
And if you investigate, take leave of the cow, (which is) the body; for that lion natured one will tear the cow to pieces.
طبع گاوی از سرت بیرون کند ** خوی حیوانی ز حیوان بر کند 930
He will expel the bovine nature from your head, he will uproot animality from the animal (soul).
گاو باشی شیر گردی نزد او ** گر تو با گاوی خوشی شیری مجو
(If) you are a cow, you will become a lion (when) near him; (but) if you are glad to be a cow, do not seek to be a lion.
تفسیر انی اری سبع بقرات سمان یاکلهن سبع عجاف آن گاوان لاغر را خدا به صفت شیران گرسنه آفریده بود تا آن هفت گاو فربه را به اشتها می‌خوردند اگر چه آن خیالات صور گاوان در آینه‌ی خواب نمودند تو معنی بگیر
Commentary on “Verily I saw seven fat kine which seven lean kine devoured.” God had created those lean kine with the qualities of hungry lions, to the end that they might devour the seven fat ones with avidity. Although (only) the forms of those kine were shown as phantoms in the mirror of dream, do thou regard the reality!
آن عزیز مصر می‌دیدی به خواب ** چونک چشم غیب را شد فتح باب
The Lord of Egypt saw in dream, when the door of his inward eye was opened,
هفت گاو فربه بس پروری ** خوردشان آن هفت گاو لاغری
Seven fat kine, exceedingly well-nourished: the seven lean kine devoured them.
در درون شیران بدند آن لاغران ** ورنه گاوان را نبودندی خوران
The lean ones were lions within; else they would not have been devouring the (fat) kine.
پس بشر آمد به صورت مرد کار ** لیک در وی شیر پنهان مردخوار 935
The man of (holy) works, then, is human in appearance, but in him is concealed a man-eating lion.
مرد را خوش وا خورد فردش کند ** صاف گردد دردش ار دردش کند
He (the lion) heartily devours the (carnal) man and makes him single: his dregs become pure if he (the lion) inflict pain upon him.
زان یکی درد او ز جمله دردها ** وا رهد پا بر نهد او بر سها
By that one pain he is delivered from all dregs: he sets his foot upon Suhá.
چند گویی هم‌چو زاغ پر نحوس ** ای خلیل از بهر چه کشتی خروس
How long wilt thou speak (caw) like the ill-omened crow? (Let me return to the parable and ask), “O Khalíl, wherefore didst thou kill the cock?”
گفت فرمان حکمت فرمان بگو ** تا مسبح گردم آن را مو به مو
He replied, “(Because of) the (Divine) command.” “Tell (me) the wisdom of the (Divine) command, that I may glorify that (wisdom) punctiliously.”
بیان آنک کشتن خلیل علیه‌السلام خروس را اشارت به قمع و قهر کدام صفت بود از صفات مذمومات مهلکان در باطن مرید
Explaining that the killing of the cock by Abraham, on whom be peace, signifies the subdual and subjugation of certain blameworthy and pernicious qualities in the heart of the disciple.
شهوتی است او و بس شهوت‌پرست ** زان شراب زهرناک ژاژ مست 940
He (the cock) is lustful and much addicted to lust, intoxicated by that poisonous insipid wine.
گرنه بهر نسل بود ای وصی ** آدم از ننگش بکردی خود خصی
Had not it (lust) been (necessary) for the sake of procreation, O executor, Adam for shame of it would have made himself a eunuch.
گفت ابلیس لعین دادار را ** دام زفتی خواهم این اشکار را
The accursed Iblís said to (God) the Dispenser of justice, “I want a powerful snare for this prey.”
زر و سیم و گله‌ی اسپش نمود ** که بدین تانی خلایق را ربود
He (God) showed to him gold and silver and herds of horses, saying, “By means of this thou canst seduce mankind.”