Setting forth that whatever is (denoted by the terms) heedlessness and anxiety and indolence and darkness is all (derived) from the body, which belongs to the earth and the lower world. بیان آنک هرچه غفلت و غم و کاهلی و تاریکیست همه از تنست کی ارضی است و سفلی
غفلت از تن بود چون تن روح شد بیند او اسرار را بی هیچ بد
Heedlessness was (derived) from the body: when the body has become spirit, it inevitably beholds the mysteries (of the Unseen).
چون زمین برخاست از جو فلک نه شب و نه سایه باشد نه دلک
When the earth is removed from the celestial atmosphere, there is neither night nor shade nor sunset.
هر کجا سایه‌ست و شب یا سایگه از زمین باشد نه از افلاک و مه
Wherever shade and night or shadowy place exist, ’tis (caused) by the earth, not by the heavens and the moon.
دود پیوسته هم از هیزم بود نه ز آتشهای مستنجم بود
Likewise, ’tis from the faggots that the smoke always arises, not from the resplendent fires.
وهم افتد در خطا و در غلط عقل باشد در اصابتها فقط
The imagination falls into error and mistake; the intellect is (engaged) only in acts of true perception.
هر گرانی و کسل خود از تنست جان ز خفت جمله در پریدنست
Every state of heaviness (sloth) and indolence, indeed, is (derived) from the body; the spirit, from its lightness (subtlety), is all on the wing.
روی سرخ از غلبه خونها بود روی زرد از جنبش صفرا بود
The face is red from the predominance of blood; the face is yellow from the movement (action) of the yellow bile.
رو سپید از قوت بلغم بود باشد از سودا که رو ادهم بود
The face is white from the power of the phlegm; ’tis from the black bile that the face is swarthy.
در حقیقت خالق آثار اوست لیک جز علت نبیند اهل پوست
In reality He (God) is the creator of effects, but followers of the husk (formalists) see nothing but the (secondary) cause.
مغز کو از پوستها آواره نیست از طبیب و علت او را چاره نیست
The kernel (intellect) that is not separated from the husks has no means (of escape) from doctor and disease;
چون دوم بار آدمی‌زاده بزاد پای خود بر فرق علتها نهاد
(But) when a son of man is born twice, he plants his foot upon the head of (all) causes:
علت اولی نباشد دین او علت جزوی ندارد کین او
The First Cause is not his religion; the particular (secondary) cause has no enmity against him (does him no harm).
می‌پرد چون آفتاب اندر افق با عروس صدق و صورت چون تتق
He flies, like the sun, in the (spiritual) horizon with the bride, sincerity; and (material) form (is) as a veil (for him).
بلک بیرون از افق وز چرخها بی مکان باشد چو ارواح و نهی
Nay, beyond horizons and skies he is without locality, like spirits and intelligences.
بل عقول ماست سایه‌های او می‌فتد چون سایه‌ها در پای او
Nay, our intellects are the shadows (reflexions) of him: they fall, like shadows, at his feet.
مجتهد هر گه که باشد نص‌شناس اندر آن صورت نیندیشد قیاس
Whenever the mujtahid (legist) knows a Statute, in that case he will not think of (employing) analogy;
چون نیابد نص اندر صورتی از قیاس آنجا نماید عبرتی
(But) in a case where he does not find a Statute, there he will produce an example from analogy.
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by: Reza about (category: Masnavi, Persian Poetry)
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