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4
1519-1543

  • 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.”
  • بهر استبقای حیوان چند روز ** نام آن کردند این گیجان رموز

  • 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). 1520
  • علم راه حق و علم منزلش ** صاحب دل داند آن را با دلش

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

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

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

  • (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

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

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

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

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

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

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

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

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

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

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