Because the pomp of kings is from (earthly) vanity, (while) the glorious privilege of the prophets is from (Divine) Majesty.
ز آن که بوش پادشاهان از هواست ** بار نامه‌‌ی انبیا از کبریاست
The names of kings are removed from the dirhems, (but) the name of Ahmad (Mohammed) is stamped on them for ever.1105
از درمها نام شاهان بر کنند ** نام احمد تا ابد بر می‌‌زنند
The name of Ahmad is the name of all the prophets: when the hundred comes (is counted), ninety is with us as well.
نام احمد نام جمله انبیاست ** چون که صد آمد نود هم پیش ماست
Further setting forth the stratagem of the hare.
هم در بیان مکر خرگوش
The hare made much delay in going; he rehearsed to himself the tricks (which he was about to play).
در شدن خرگوش بس تاخیر کرد ** مکر را با خویشتن تقریر کرد
After long delay he came on (took) the road, that he might say one or two secrets into the ear of the lion.
در ره آمد بعد تاخیر دراز ** تا به گوش شیر گوید یک دو راز
Think what words are in the core (inmost consciousness) of Reason.
تا چه عالمهاست در سودای عقل ** تا چه با پهناست این دریای عقل
In this sweet ocean our forms are moving fast, like cups on the surface of water:1110
صورت ما اندر این بحر عذاب ** می‌‌دود چون کاسه‌‌ها بر روی آب
Until they become full, (they float) like bowls on the top of the sea, (but) when the bowl is filled it sinks therein.
تا نشد پر بر سر دریا چو طشت ** چون که پر شد طشت در وی غرق گشت
Reason is hidden, and (only) a world (of phenomena) is visible: our forms are the waves or a spray of it (of that hidden ocean).
عقل پنهان است و ظاهر عالمی ** صورت ما موج یا از وی نمی
Whatsoever (thing) the form makes (uses as) a means of approach to It (to Reason), by that (same) means the ocean (of Reason) casts it (the form) far away.
هر چه صورت می وسیلت سازدش ** ز آن وسیلت بحر دور اندازدش