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4
1540-1564

  • 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

  • The body is (like) a letter: look into it (and see) whether it is worthy of the King; then take it (to Him).
  • کالبد نامه‌ست اندر وی نگر ** هست لایق شاه را آنگه ببر