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
He flung himself down so violently that the body of that courageous man was cracked.
آنچنان افکند خود را سخت زیر ** که مخلخل گشت جسم آن دلیر
When he flung himself to the ground thus, at that moment also by (Divine) destiny his leg broke.
چون چنان افکند خود را سوی پست ** از قضا آن لحظه پایش هم شکست
He tied up his leg and said, “I will become a ball, I will go rolling along in the curve of His bat.”1555
پای را بر بست و گفتا گو شوم ** در خم چوگانش غلطان می‌روم
For this cause the sweet-mouthed Sage utters a curse on the rider who does not dismount from the body.
زین کند نفرین حکیم خوش‌دهن ** بر سواری کو فرو ناید ز تن