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4
1525-1534

  • هم‌چو حس آنک خواب او را ربود ** چون شد او بیدار عکسیت نمود 1525
  • 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.

  • لاجرم اسفل بود از سافلین ** ترک او کن لا احب الافلین
  • Necessarily, he (the bestial man) is the lowest of the low. Take leave of him: I love not them that sink.

  • در تفسیر این آیت کی و اما الذین فی قلوبهم مرض فزادتهم رجسا و قوله یضل به کثیرا و یهدی به کثیرا
  • 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."

  • زانک استعداد تبدیل و نبرد ** بودش از پستی و آن را فوت کرد
  • (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.

  • باز حیوان را چو استعداد نیست ** عذر او اندر بهیمی روشنیست
  • Again, since the animal does not possess (that) capacity, its excusability (for remaining) in the bestial state is a thing (most) evident.

  • زو چو استعداد شد کان رهبرست ** هر غذایی کو خورد مغز خرست
  • When the capacity, which is the guide (to salvation), is gone from him, every nutriment that he eats is the brain of an ass.

  • گر بلادر خورد او افیون شود ** سکته و بی‌عقلیش افزون شود 1530
  • If he eats anacardium, it becomes (acts upon him as) opium: his apoplexy and dementia are increased.

  • ماند یک قسم دگر اندر جهاد ** نیم حیوان نیم حی با رشاد
  • There remains another sort (of men: they are engaged) in warfare: (they are) half animal, half (spiritually) alive and endowed with good guidance.

  • روز و شب در جنگ و اندر کش‌مکش ** کرده چالیش آخرش با اولش
  • Day and night in strife and mutual struggle, his (such a one's) last (state) battles with his first.

  • 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
  • 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."

  • هم‌چو مجنون‌اند و چون ناقه‌ش یقین ** می‌کشد آن پیش و این واپس به کین
  • 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.

  • میل مجنون پیش آن لیلی روان ** میل ناقه پس پی کره دوان
  • Majnún's desire is speeding to the presence of that (beloved) Laylá; the she camel's desire is running back after her foal.