از انایی ازل دل دنگ شد ** این انایی سرد گشت و ننگ شد
The heart was dumbfounded by the eternal “I”-hood: this (unreal) “I”-hood became insipid and opprobrious (in its sight).
زان انای بی‌انا خوش گشت جان ** شد جهان او از انایی جهان
The spirit was made glad by that “I”-hood without “I” and sprang away from the “I”-hood of the world.
از انا چون رست اکنون شد انا ** آفرینها بر انای بی عنا 4140
Since it has been delivered from “I,” it has now become “I”: blessings on the “I” that is without affliction;
کو گریزان و انایی در پیش ** می‌دود چون دید وی را بی ویش
For it is fleeing (from its unreal “I”-hood), and (the real) “I”-hood is running after it, since it saw it (the spirit) to be selfless.
طالب اویی نگردد طالبت ** چون بمردی طالبت شد مطلبت
(If) you seek it (the real “I”-hood), it will not become a seeker of you: (only) when you have died (to self) will that which you seek become your seeker.
زنده‌ای کی مرده‌شو شوید ترا ** طالبی کی مطلبت جوید ترا
(If) you are living, how should the corpse-washer wash you? (If) you are seeking, how should that which you seek go in search of you?
If the intellect could discern the (true) way in this question, Fakhr-i Rází would be an adept in religious mysteries;
لیک چون من لمن یذق لم یدر بود ** عقل و تخییلات او حیرت فزود 4145
But since he was (an example of the saying that) whoso has not tasted does not know, his intelligence and imaginations (only) increased his perplexity.
کی شود کشف از تفکر این انا ** آن انا مکشوف شد بعد از فنا
How should this “I” be revealed by thinking? That “I” is revealed (only) after passing away from self (faná).
می‌فتد این عقلها در افتقاد ** در مغا کی حلول و اتحاد
These intellects in their quest (of the real “I”) fall into the abyss of incarnation (hulúl) and ittihád.