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
How should love for the Lord be inferior to love for Laylá? To become a ball for His sake is more worthy.
عشق مولی کی کم از لیلی بود ** گوی گشتن بهر او اولی بود
Become a ball, turn on the side which is sincerity, (and go) rolling, rolling in the curve of the bat of Love,
گوی شو می‌گرد بر پهلوی صدق ** غلط غلطان در خم چوگان عشق
For henceforth this journey is (accomplished by means of) the pull of God, while that (former) journey on the she-camel is our progression (made by our own efforts).
کین سفر زین پس بود جذب خدا ** وان سفر بر ناقه باشد سیر ما
Such is the extraordinary mode of progression which transcends the utmost exertion of the Jinn and mankind.1560
این چنین سیریست مستثنی ز جنس ** کان فزود از اجتهاد جن و انس
Such is the pull—not every common pull—to which Ahmad (Mohammed) awarded the pre-eminence. And (now) farewell!
این چنین جذبیست نی هر جذب عام ** که نهادش فضل احمد والسلام
How the slave wrote to the King a statement complaining of the reduction of his allowance
نوشتن آن غلام قصه‌ی شکایت نقصان اجری سوی پادشاه
Cut short the discourse (on these topics) for the sake of (re turning to the story of) the slave who has written a message to the King
قصه کوته کن برای آن غلام ** که سوی شه بر نوشتست او پیام
He is sending to the gracious King a statement filled with wrangling and self-conceit and hatred.
قصه پر جنگ و پر هستی و کین ** می‌فرستد پیش شاه نازنین