تو انا رب همی‌گویی به عام ** غافل از ماهیت این هر دو نام
Thou sayest to the vulgar, ‘I am a Lord,’ being unaware of the essential natures of both these names.
رب بر مربوب کی لرزان بود ** کی انادان بند جسم و جان بود
How should a Lord be trembling (with hope or fear) for that which is lorded over? How should one who knows ‘I’ be in bondage to body and soul?
نک انا ماییم رسته از انا ** از انای پر بلای پر عنا 4130
Lo, we are (the real) ‘I,’ having been freed from (the unreal) ‘I,’ from the ‘I’ that is full of tribulation and trouble.
آن انایی بر تو ای سگ شوم بود ** در حق ما دولت محتوم بود
To thee, O cur, that ‘I’-hood was baleful, (but) in regard to us it was irreversibly ordained felicity.
گر نبودیت این انایی کینه‌کش ** کی زدی بر ما چنین اقبال خوش
Unless thou hadst had this vindictive ‘I’-hood, how should such fortune have bidden us welcome?
شکر آنک از دار فانی می‌رهیم ** بر سر این دار پندت می‌دهیم
In thanksgiving for our deliverance from the perishable abode we are (now) admonishing thee on this gallows.
دار قتل ما براق رحلتست ** دار ملک تو غرور و غفلتست
The gallows (dár) on which we are killed is the Buráq on which we ride (to Heaven); the abode (dár) possessed by thee is delusion and heedlessness.
این حیاتی خفیه در نقش ممات ** وان مماتی خفیه در قشر حیات 4135
This (gallows) is a life concealed in the form of death, while that (abode) is a death concealed in the husk of life.
می‌نماید نور نار و نار نور ** ورنه دنیا کی بدی دارالغرور
(Here) light seems as fire, and fire as light: else, how should this world have been the abode of delusion?”
هین مکن تعجیل اول نیست شو ** چون غروب آری بر آ از شرق ضو
Beware, do not make (too much) haste: first become naught, and when you sink (into non-existence) rise from the radiant East!
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.
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.
عفو کن ای عفو در صندوق تو ** سابق لطفی همه مسبوق تو 4150
“Forgive, O thou in whose coffer Forgiveness is (contained) and by whom all precedents of mercy are preceded.
من کی باشم که بگویم عفو کن ** ای تو سلطان و خلاصه‌ی امر کن
Who am I that I should say ‘Forgive,’ O thou who art the sovereign and quintessence of the command Be?
من کی باشم که بوم من با منت ** ای گرفته جمله منها دامنت
Who am I that I should exist beside thee, O thou whose skirt all ‘I's’ have clutched?
مجرم دانستن ایاز خود را درین شفاعت‌گری و عذر این جرم خواستن و در آن عذرگویی خود را مجرم دانستن و این شکستگی از شناخت و عظمت شاه خیزد کی انا اعلمکم بالله و اخشیکم لله و قال الله تعالی انما یخشی الله من عباده العلما
[How Ayáz deemed himself culpable for thus acting as intercessor and begged pardon for this offence and deemed himself culpable for begging pardon; and this self-abasement arises from knowledge of the majesty of the King; for (the Prophet hath said), ‘I know God better than you and fear Him more than you,’ and the High God hath said, ‘None fears God but those of His servants that are possessed of knowledge.’]