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4
1524-1533

  • (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