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).
از کمی عقل پروانه‌ی خسیس ** یاد نارد ز آتش و سوز و حسیس
When its wings are burnt, it repents; (but) cupidity and forgetfulness dash it (again) into the flame.
چونک پرش سوخت توبه می‌کند ** آز و نسیانش بر آتش می‌زند
Grasp and apprehension and retentiveness and keeping in mind belong to Reason, for Reason has raised those (faculties).
ضبط و درک و حافظی و یادداشت ** عقل را باشد که عقل آن را فراشت
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)?
چونک گوهر نیست تابش چون بود ** چون مذکر نیست ایابش چون بود
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.2295
این تمنی هم ز بی‌عقلی اوست ** که نبیند کان حماقت را چه خوست
That contrition was the result of pain, not of Reason which is bright as a treasure.
آن ندامت از نتیجه‌ی رنج بود ** نه ز عقل روشن چون گنج بود
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
Imagination belongs to Pharaoh, the world-incendiary; Reason to Moses, the spirit-enkindler.
وهم مر فرعون عالم‌سوز را ** عقل مر موسی به جان افروز را
Moses went on the way of non-existence (self-negation): Pharaoh said to him, “Tell (me), who art thou?”
رفت موسی بر طریق نیستی ** گفت فرعونش بگو تو کیستی
He said, “I am Reason, the messenger of the Almighty: I am the proof of God, I am the protection against error.”
گفت من عقلم رسول ذوالجلال ** حجةالله‌ام امانم از ضلال
“Nay,” said he, “hush, cease from (this ecstatic) outcry: tell (me) thy ancient lineage and name.”2310
گفت نی خامش رها کن های هو ** نسبت و نام قدیمت را بگو
“My lineage,” he said, “(is derived) from His dust-pit; my original name is ‘the meanest of His slaves.’
گفت که نسبت مر از خاکدانش ** نام اصلم کمترین بندگانش
I am the slave-born (slave) of that unique Lord—born of the (womb and) loins of slaves female and male.
بنده‌زاده‌ی آن خداوند وحید ** زاده از پشت جواری و عبید
My original lineage (is derived) from earth and water and clay: God gave unto water and clay a soul and heart.
نسبت اصلم ز خاک و آب و گل ** آب و گل را داد یزدان جان و دل