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4
1528-1552

  • 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

  • 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.
  • این دو همره یکدگر را راه‌زن ** گمره آن جان کو فرو ناید ز تن

  • 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. 1545
  • جان ز هجر عرش اندر فاقه‌ای ** تن ز عشق خاربن چون ناقه‌ای

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

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

  • 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.
  • روزگارم رفت زین گون حالها ** هم‌چو تیه و قوم موسی سالها

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

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

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

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