One party have become submerged absolutely and, like Jesus, have attained unto the (nature of the) angel.
یک گره مستغرق مطلق شدست ** هم‌چو عیسی با ملک ملحق شدست
The form (of such a one is that of) Adam, but the reality is Gabriel: he has been delivered from anger and sensual passion and (vain) disputation.
نقش آدم لیک معنی جبرئیل ** رسته از خشم و هوا و قال و قیل
He has been delivered from discipline and asceticism and self-mortification: you would say he was not even born of a child of Adam.
از ریاضت رسته وز زهد و جهاد ** گوییا از آدمی او خود نزاد
The second sort have attained unto (the nature of) asses: they have become pure anger and absolute lust.
قسم دیگر با خران ملحق شدند ** خشم محض و شهوت مطلق شدند
The qualities of Gabriel were in them and departed: that house was (too) narrow, and those qualities (too) grand.1510
وصف جبریلی دریشان بود رفت ** تنگ بود آن خانه و آن وصف زفت
The person who is deprived of (the vital) spirit becomes dead: when his spirit is deprived of those (angelic qualities), he becomes an ass,
مرده گردد شخص کو بی‌جان شود ** خر شود چون جان او بی‌آن شود
Because the spirit that hath not those (qualities) is vile: this word is true, and the (perfect) Súfí has said (it).
زانک جانی کان ندارد هست پست ** این سخن حقست و صوفی گفته است
He (the man of animal nature) suffers more anxiety than the beasts, (for) he practises subtle arts in the world.
او ز حیوانها فزون‌تر جان کند ** در جهان باریک کاریها کند
The cunning and imposture which he knows how to spin— that (cunning) is not produced by any other animal.
مکر و تلبیسی که او داند تنید ** آن ز حیوان دیگر ناید پدید
To weave gold-embroidered robes, to win pearls from the bottom of the sea,1515
جامه‌های زرکشی را بافتن ** درها از قعر دریا یافتن
The fine artifices of geometry or astronomy, and the science of medicine and philosophy—
خرده‌کاریهای علم هندسه ** یا نجوم و علم طب و فلسفه
Which are connected only with this world and have no way (of mounting) up to the Seventh Heaven—
که تعلق با همین دنیاستش ** ره به هفتم آسمان بر نیستش
All this is the science of building the (worldly) stable which is the pillar (basis) of the existence of (persons like) the ox and the camel.
این همه علم بنای آخرست ** که عماد بود گاو و اشترست
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
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