(When) waking comes, the animal sleep is no more, and he (the enlightened man) reads the (former) inversion of his senses from the tablet (of his clairvoyant consciousness)—
یقظه آمد نوم حیوانی نماند ** انعکاس حس خود از لوح خواند
Like the sense-perceptions of one whom sleep has seized: when he awakes, the inverted quality (of his sense-perceptions whilst he was dreaming) becomes apparent.1525
همچو حس آنک خواب او را ربود ** چون شد او بیدار عکسیت نمود
Necessarily, he (the bestial man) is the lowest of the low. Take leave of him: I love not them that sink.
لاجرم اسفل بود از سافلین ** ترک او کن لا احب الافلین
In exposition of the following Verse: "and as for those in whose hearts is a disease, it (each new Súra of the Qur’án) added unto their uncleanness (wicked unbelief)"; and of His Word: "thereby He letteth many be led astray, and thereby He letteth many be guided aright."
در تفسیر این آیت کی و اما الذین فی قلوبهم مرض فزادتهم رجسا و قوله یضل به کثیرا و یهدی به کثیرا
(The bestial man is the lowest of the low) because he possessed the capacity for transforming himself and striving (to escape) from lowness, but (afterwards) lost it.
زانک استعداد تبدیل و نبرد ** بودش از پستی و آن را فوت کرد
Again, since the animal does not possess (that) capacity, its excusability (for remaining) in the bestial state is a thing (most) evident.
باز حیوان را چو استعداد نیست ** عذر او اندر بهیمی روشنیست
When the capacity, which is the guide (to salvation), is gone from him, every nutriment that he eats is the brain of an ass.
زو چو استعداد شد کان رهبرست ** هر غذایی کو خورد مغز خرست
If he eats anacardium, it becomes (acts upon him as) opium: his apoplexy and dementia are increased.1530
گر بلادر خورد او افیون شود ** سکته و بیعقلیش افزون شود
There remains another sort (of men: they are engaged) in warfare: (they are) half animal, half (spiritually) alive and endowed with good guidance.
ماند یک قسم دگر اندر جهاد ** نیم حیوان نیم حی با رشاد
Day and night in strife and mutual struggle, his (such a one's) last (state) battles with his first.
روز و شب در جنگ و اندر کشمکش ** کرده چالیش آخرش با اولش
The battle of the reason against the flesh is like the contention of Majnún with his she camel: Majnún's inclination is towards the noble woman (Laylá), while the she camel's inclination is (to go) back towards her foal, as Majnún said (in verse): "My she-camel's love is behind me, while my love is in front of me; and verily I and she are discordant."
چالیش عقل با نفس هم چون تنازع مجنون با ناقه میل مجنون سوی حره میل ناقه واپس سوی کره چنانک گفت مجنون هوا ناقتی خلفی و قدامی الهوی و انی و ایاها لمختلفان
Assuredly they (the reason and the flesh) are like Majnún and his she-camel: that one is pulling forward and this one backward in (mutual) enmity.
همچو مجنوناند و چون ناقهش یقین ** میکشد آن پیش و این واپس به کین