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  • 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?
  • اندرین بحث ار خرده ره‌بین بدی  ** فخر رازی رازدان دین بدی 
  • 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.
  • ای ایاز گشته فانی ز اقتراب  ** هم‌چو اختر در شعاع آفتاب 
  • O Ayáz who hast passed away (from self) in union (with God) like the star in the beams of the sun—
  • بلک چون نطفه مبدل تو به تن  ** نه از حلول و اتحادی مفتتن 
  • Nay, (but rather) transmuted, like semen, into body—thou art not afflicted with hulúl and ittihád.