The desire (implanted) in the female for the male is to the end that they may perfect each other’s work.
بهر آن میلست در ماده به نر ** تا بود تکمیل کار همدگر
God put desire in man and woman in order that the world! should be preserved by this union.4415
میل اندر مرد و زن حق زان نهاد ** تا بقا یابد جهان زین اتحاد
He also implants the desire of every part for another part: from the union of both an act of generation results.
میل هر جزوی به جزوی هم نهد ** ز اتحاد هر دو تولیدی زهد
Likewise night and day are in mutual embrace: (they are) different in appearance, but (are really) in agreement.
شب چنین با روز اندر اعتناق ** مختلف در صورت اما اتفاق
Day and night, outwardly, are two contraries and enemies, but they both attend on one truth—
روز و شب ظاهر دو ضد و دشمنند ** لیک هر دو یک حقیقت می‌تنند
Each desiring the other, like kinsfolk, for the sake of perfecting their action and work.
هر یکی خواهان دگر را همچو خویش ** از پی تکمیل فعل و کار خویش
(Both serve one purpose) because, without night, the nature (of man) would receive no income: what, then, should the days expend?4420
زانک بی شب دخل نبود طبع را ** پس چه اندر خرج آرد روزها
How each element attracts its congener that has been imprisoned in the human constitution by the non-homogeneous (elements).
جذب هر عنصری جنس خود را کی در ترکیب آدمی محتبس شده است به غیر جنس
Earth says to the earth of the body, “Return! Take leave of the spirit, come to me like the dust.
خاک گوید خاک تن را باز گرد ** ترک جان کن سوی ما آ همچو گرد
Thou art my congener, thou art more suited (to be) with me: ’tis better that thou shouldst escape from that body and that moisture.”
جنس مایی پیش ما اولیتری ** به که زان تن وا رهی و زان تری
It answers, “Yes; but I am fettered, although like thee I am weary of separation.”
گوید آری لیک من پابسته‌ام ** گرچه همچون تو ز هجران خسته‌ام
The waters seek the moisture of the body, saying, “O moisture, come back to us from exile.”
تری تن را بجویند آبها ** کای تری باز آ ز غربت سوی ما
The aether is calling the heat of the body, saying, “Thou art of fire: take the way to thy origin.”4425
گرمی تن را همی‌خواند اثیر ** که ز ناری راه اصل خویش گیر
There are two-and-seventy diseases in the body, (caused) by the elements pulling without cord.
هست هفتاد و دو علت در بدن ** از کششهای عناصر بی رسن
Disease comes to shatter the body, so that the elements may abandon each other.
علت آید تا بدن را بسکلد ** تا عناصر همدگر را وا هلد
These elements are four birds with their legs tied (together): death and sickness and disease loose their legs.
چار مرغ‌اند این عناصر بسته‌پا ** مرگ و رنجوری و علت پاگشا
When it (death) has released their legs from one another, assuredly every bird-element flies away.
پایشان از همدگر چون باز کرد ** مرغ هر عنصر یقین پرواز کرد
The pull between these originals and derivatives continually implants some pain in our bodies,4430
جذبه‌ی این اصلها و فرعها ** هر دمی رنجی نهد در جسم ما
In order that it may rend these coalitions asunder (and that) each part, like a bird, may fly to its home;
تا که این ترکیبها را بر درد ** مرغ هر جزوی به اصل خود پرد
(But) Divine Providence hinders them from this hastening and keeps them together in health till the appointed term,
حکمت حق مانع آید زین عجل ** جمعشان دارد بصحت تا اجل
And says, “O parts, the term is not certainly known (to you): ’tis useless for you to take wing before the term.”
گوید ای اجزا اجل مشهود نیست ** پر زدن پیش از اجلتان سود نیست
Inasmuch as every part (of the body) seeks support, what must be the state of the soul, a stranger, in separation (from its home)?
چونک هر جزوی بجوید ارتفاق ** چون بود جان غریب اندر فراق
How likewise the soul is drawn to the world of spirits, and how it craves and desires its home, and becomes severed from the bodily parts which are a fetter on the leg of the spiritual falcon.
منجذب شدن جان نیز به عالم ارواح و تقاضای او و میل او به مقر خود و منقطع شدن از اجزای اجسام کی هم کنده‌ی پای باز روح‌اند
It (the soul) says, “O my base earthly parts, my exile is more bitter (than yours): I am celestial.”4435
گوید ای اجزای پست فرشیم ** غربت من تلختر من عرشیم
The desire of the body for green herbs and running water is because its origin is from those;
میل تن در سبزه و آب روان ** زان بود که اصل او آمد از آن
The desire of the soul is for Life and for the Living One, because its origin is the Infinite Soul.
میل جان اندر حیات و در حی است ** زانک جان لامکان اصل وی است
The desire of the soul is for wisdom and the sciences; the desire of the body is for orchards and meadows and vines.
میل جان در حکمتست و در علوم ** میل تن در باغ و راغست و کروم