پوستین و چارق آمد از نیاز ** در طریق عشق محراب ایاز
From self-abasement in the way of Love the fur jacket and rustic shoon became the prayer-niche of Ayáz.
گرچه او خود شاه را محبوب بود ** ظاهر و باطن لطیف و خوب بود 235
Even though he was beloved by the king (Mahmúd), and was charming and beauteous outwardly and inwardly—
گشته بی‌کبر و ریا و کینه‌ای ** حسن سلطان را رخش آیینه‌ای
(For) he had become devoid of any arrogance or ostentation or malice, and his face was a mirror for the beauty of the king—
چونک از هستی خود او دور شد ** منتهای کار او محمود بد
(Yet ’twas only) because he was far removed from his (self-) existence, (that) the end of his affair was praiseworthy.
زان قوی‌تر بود تمکین ایاز ** که ز خوف کبر کردی احتراز
The steadfastness of Ayáz was all the firmer forasmuch as he was taking (those) precautions in fear of arrogance.
او مهذب گشته بود و آمده ** کبر را و نفس را گردن زده
He had been purified, and he had come and smitten the neck of (had beheaded) arrogance and selfishness.
یا پی تعلیم می‌کرد آن حیل ** یا برای حکمتی دور از وجل 240
He was practising these devices either for the purpose of instructing (others) or for the sake of some principle of wisdom far removed from fear;
یا که دید چارقش زان شد پسند ** کز نسیم نیستی هستیست بند
Or (perhaps) the sight of his rustic shoon pleased him because (self-)existence is a shutter against the breeze of not-being,
تا گشاید دخمه کان بر نیستیست ** تا بیاید آن نسیم عیش و زیست
(And he looked at them) in order that the charnel-house which is (built) on not-being might open, and that he might feel the breeze of vitality and life.
ملک و مال و اطلس این مرحله ** هست بر جان سبک‌رو سلسله
The wealth and riches and silks of this travellers' halt are a chain on the light-footed spirit.