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1513-1562

  • او ز حیوانها فزون‌تر جان کند ** در جهان باریک کاریها کند
  • He (the man of animal nature) suffers more anxiety than the beasts, (for) he practises subtle arts in the world.

  • مکر و تلبیسی که او داند تنید ** آن ز حیوان دیگر ناید پدید
  • The cunning and imposture which he knows how to spin— that (cunning) is not produced by any other animal.

  • جامه‌های زرکشی را بافتن ** درها از قعر دریا یافتن 1515
  • To weave gold-embroidered robes, to win pearls from the bottom of the sea,

  • خرده‌کاریهای علم هندسه ** یا نجوم و علم طب و فلسفه
  • The fine artifices of geometry or astronomy, and the science of medicine and philosophy—

  • که تعلق با همین دنیاستش ** ره به هفتم آسمان بر نیستش
  • Which are connected only with this world and have no way (of mounting) up to the Seventh Heaven—

  • این همه علم بنای آخرست ** که عماد بود گاو و اشترست
  • All this is the science of building the (worldly) stable which is the pillar (basis) of the existence of (persons like) the ox and the camel.

  • بهر استبقای حیوان چند روز ** نام آن کردند این گیجان رموز
  • For the sake of preserving the animal for a few days, these crazy fools have given to those (arts and sciences) the name of “mysteries.”

  • علم راه حق و علم منزلش ** صاحب دل داند آن را با دلش 1520
  • The knowledge of the Way to God and the knowledge of His dwelling place—that only the owner of the heart knows, or (you may say) his heart (itself).

  • پس درین ترکیب حیوان لطیف ** آفرید و کرد با دانش الیف
  • He (God), then, created in this composite fashion the goodly animal and made him familiar with knowledge.

  • نام کالانعام کرد آن قوم را ** زانک نسبت کو بیقظه نوم را
  • That (bestial) class (of men) He named “like the cattle,” for where is the resemblance between waking and sleep?

  • روح حیوانی ندارد غیر نوم ** حسهای منعکس دارند قوم
  • The animal spirit hath naught but sleep (ignorance): the (bestial) class of men possess inverted sense-perceptions.

  • یقظه آمد نوم حیوانی نماند ** انعکاس حس خود از لوح خواند
  • (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)—

  • 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.

  • یک دم ار مجنون ز خود غافل بدی ** ناقه گردیدی و واپس آمدی 1535
  • If Majnún forgot himself for one moment, the she-camel would turn and go back.

  • عشق و سودا چونک پر بودش بدن ** می‌نبودش چاره از بی‌خود شدن
  • Since his body was full of love and passion, he had no resource but to become beside himself.

  • آنک او باشد مراقب عقل بود ** عقل را سودای لیلی در ربود
  • That which is regardful was (ever) reason: passion for Laylá carried (his) reason away.

  • لیک ناقه بس مراقب بود و چست ** چون بدیدی او مهار خویش سست
  • But the she-camel was very regardful and alert: whenever she saw her toggle slack

  • فهم کردی زو که غافل گشت و دنگ ** رو سپس کردی به کره بی‌درنگ
  • She would at once perceive that he had become heedless and dazed, and would turn her face back to the foal without delay.

  • چون به خود باز آمدی دیدی ز جا ** کو سپس رفتست بس فرسنگها 1540
  • When he came to himself again, he would see on the spot that she had gone back many leagues.

  • در سه روزه ره بدین احوالها ** ماند مجنون در تردد سالها
  • In these conditions Majnún remained going to and fro for years on a three days' journey.

  • گفت ای ناقه چو هر دو عاشقیم ** ما دو ضد پس همره نالایقیم
  • He said, “O camel, since we both are lovers, therefore we two contraries are unsuitable fellow-travellers.

  • نیستت بر وفق من مهر و مهار ** کرد باید از تو صحبت اختیار
  • Thy affection and toggle (propensity) are not in accord with me: it behoves (me) to choose parting from thy companionship.”

  • این دو همره یکدگر را راه‌زن ** گمره آن جان کو فرو ناید ز تن
  • These two fellow-travellers (the reason and the flesh) are brigands waylaying each other: lost is the spirit that does not dismount from the body.

  • جان ز هجر عرش اندر فاقه‌ای ** تن ز عشق خاربن چون ناقه‌ای 1545
  • The spirit, because of separation from the highest Heaven, is in a (great) want; the body, on account of passion for the thorn-shrub (of sensual pleasure), is like a she-camel.

  • جان گشاید سوی بالا بالها ** در زده تن در زمین چنگالها
  • The spirit unfolds its wings (to fly) upwards; the body has stuck its claws in the earth.

  • تا تو با من باشی ای مرده‌ی وطن ** پس ز لیلی دور ماند جان من
  • “So long as thou art with me, O thou who art mortally enamoured of thy home, then my spirit will remain far from Laylá.

  • روزگارم رفت زین گون حالها ** هم‌چو تیه و قوم موسی سالها
  • From experiences of this kind my life-time, for many years, has gone (to waste), like (that of) the people of Moses in the desert.

  • خطوتینی بود این ره تا وصال ** مانده‌ام در ره ز شستت شصت سال
  • This journey to union was (only) a matter of two steps: because of thy noose I have remained sixty years on the way.

  • راه نزدیک و بماندم سخت دیر ** سیر گشتم زین سواری سیرسیر 1550
  • The way is near (not far), but I have tarried very late: I have become sick of this riding, sick, sick.”

  • سرنگون خود را از اشتر در فکند ** گفت سوزیدم ز غم تا چندچند
  • He (Majnún) threw himself headlong from the camel. He said, “I am consumed with grief: how long, how long?”

  • تنگ شد بر وی بیابان فراخ ** خویشتن افکند اندر سنگلاخ
  • The wide desert became (too) narrow for him: he flung himself on the stony place.

  • آنچنان افکند خود را سخت زیر ** که مخلخل گشت جسم آن دلیر
  • He flung himself down so violently that the body of that courageous man was cracked.

  • چون چنان افکند خود را سوی پست ** از قضا آن لحظه پایش هم شکست
  • When he flung himself to the ground thus, at that moment also by (Divine) destiny his leg broke.

  • پای را بر بست و گفتا گو شوم ** در خم چوگانش غلطان می‌روم 1555
  • He tied up his leg and said, “I will become a ball, I will go rolling along in the curve of His bat.”

  • زین کند نفرین حکیم خوش‌دهن ** بر سواری کو فرو ناید ز تن
  • For this cause the sweet-mouthed Sage utters a curse on the rider who does not dismount from the body.

  • عشق مولی کی کم از لیلی بود ** گوی گشتن بهر او اولی بود
  • How should love for the Lord be inferior to love for Laylá? To become a ball for His sake is more worthy.

  • گوی شو می‌گرد بر پهلوی صدق ** غلط غلطان در خم چوگان عشق
  • Become a ball, turn on the side which is sincerity, (and go) rolling, rolling in the curve of the bat of Love,

  • کین سفر زین پس بود جذب خدا ** وان سفر بر ناقه باشد سیر ما
  • For henceforth this journey is (accomplished by means of) the pull of God, while that (former) journey on the she-camel is our progression (made by our own efforts).

  • این چنین سیریست مستثنی ز جنس ** کان فزود از اجتهاد جن و انس 1560
  • Such is the extraordinary mode of progression which transcends the utmost exertion of the Jinn and mankind.

  • این چنین جذبیست نی هر جذب عام ** که نهادش فضل احمد والسلام
  • Such is the pull—not every common pull—to which Ahmad (Mohammed) awarded the pre-eminence. And (now) farewell!

  • نوشتن آن غلام قصه‌ی شکایت نقصان اجری سوی پادشاه
  • How the slave wrote to the King a statement complaining of the reduction of his allowance

  • قصه کوته کن برای آن غلام ** که سوی شه بر نوشتست او پیام
  • Cut short the discourse (on these topics) for the sake of (re turning to the story of) the slave who has written a message to the King