When the pain departed, that contrition became naught: that repentance and contrition hath not the worth (even) of dust.
چونک شد رنج آن ندامت شد عدم ** می‌نیرزد خاک آن توبه و ندم
That contrition burgeoned from (was produced by) the darkness of pain; hence (as the proverb says) day wipes out the words of night
آن ندم از ظلمت غم بست بار ** پس کلام اللیل یمحوه النهار
When the darkness of pain is gone and he (the fool) has be come happy, its result and product also goes from his heart.
چون برفت آن ظلمت غم گشت خوش ** هم رود از دل نتیجه و زاده‌اش
He is making vow’s of repentance, whilst the Pír, Reason, is crying, “Though they should be sent back, they would surely return.”2300
می‌کند او توبه و پیر خرد ** بانگ لو ردوا لعادوا می‌زند
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.
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
Reason is the contrary of sensuality: O brave man, do not call (by the name of) Reason that which is attached to sensuality.
عقل ضد شهوتست ای پهلوان ** آنک شهوت می‌تند عقلش مخوان
That which is a beggar of sensuality—call it imagination: imagination is the counterfeit of the sterling gold of the rational faculties.
وهم خوانش آنک شهوت را گداست ** وهم قلب نقد زر عقلهاست
Without a touchstone, imagination and reason are not clearly distinguished: quickly bring both to the touchstone.
بی‌محک پیدا نگردد وهم و عقل ** هر دو را سوی محک کن زود نقل
The Qur’án and the (spiritual) state of the Prophets are this touchstone: they, like a touchstone, say to the counterfeit coin, “Come,
این محک قرآن و حال انبیا ** چون منحک مر قلب را گوید بیا
That by contact with me thou mayst see thyself (and know) that thou art not worthy of my higher and lower (degrees of spirituality).”2305
تا ببینی خویش را ز آسیب من ** که نه‌ای اهل فراز و شیب من
If a saw make Reason (to be severed into) two halves, it (Reason) will be smiling like gold in the fire.
عقل را گر اره‌ای سازد دو نیم ** هم‌چو زر باشد در آتش او بسیم