There is no guidance save by a power that preserves the spirit of the devout from the keepers of the shooting stars.
هیچ کس را تا نگردد او فنا ** نیست ره در بارگاه کبریا
There is no way (admittance) for any one, till he become naughted, into the audience-chamber of (Divine) Majesty.
چیست معراج فلک این نیستی ** عاشقان را مذهب و دین نیستی
What is the means of ascension to Heaven? This not-being. Not-being is the creed and religion of the lovers (of God).
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.
سلسله‌ی زرین بدید و غره گشت ** ماند در سوراخ چاهی جان ز دشت
The spirit espied the golden chain and was beguiled: it remained in the hole of a dungeon (far) from the open country.
صورتش جنت به معنی دوزخی ** افعیی پر زهر و نقشش گل رخی 245
Its (the world's) appearance is (that of) Paradise, (but) in reality it is a hell; it is a viper full of venom, though its figure is (that of) a rose-cheeked (beauty).
گرچه مؤمن را سقر ندهد ضرر ** لیک هم بهتر بود زانجا گذر
Although Hell-fire does no injury to the true believer, yet ’tis still better to pass on from that place (and leave it behind).
گرچه دوزخ دور دارد زو نکال ** لیک جنت به ورا فی کل حال
Although Hell keeps its torment far from him, yet in any case Paradise is better for him.
الحذر ای ناقصان زین گلرخی ** که بگاه صحبت آمد دوزخی
O ye deficient (in understanding), beware of this rose-cheeked one who at the time of intercourse becomes (like) a hell.
حکایت غلام هندو کی به خداوندزاده‌ی خود پنهان هوای آورده بود چون دختر را با مهتر زاده‌ای عقد کردند غلام خبر یافت رنجور شد و می‌گداخت و هیچ طبیب علت او را در نمی‌یافت و او را زهره‌ی گفتن نه
Story of the Hindú slave who had secretly fallen in love with his master's daughter. On learning that the girl was betrothed to the son of a nobleman, the slave sickened and began to waste away. No physician could diagnose his malady, and he (the slave) durst not tell.
خواجه‌ای را بود هندو بنده‌ای ** پروریده کرده او را زنده‌ای
A certain Khwája had a Hindú slave whom he had educated and enlivened (with knowledge).
علم و آدابش تمام آموخته ** در دلش شمع هنر افروخته 250
He had taught him science and all polite accomplishments; he had lighted the candle of erudition in his heart.
پروریدش از طفولیت به ناز ** در کنار لطف آن اکرام‌ساز
That beneficent man had brought him up indulgently from childhood in the lap of kindness.
بود هم این خواجه را خوش دختری ** سیم‌اندامی گشی خوش‌گوهری
This Khwája had also a fair daughter, silver-limbed, lovely, and of excellent disposition.
چون مراهق گشت دختر طالبان ** بذل می‌کردند کابین گران
When the girl had almost reached womanhood, the suitors (for her hand) were offering heavy dowries,
می‌رسیدش از سوی هر مهتری ** بهر دختر دم به دم خوزه‌گری
And there was continually coming to him (the Khwája) from every nobleman a wooer to ask for the girl (in marriage).
گفت خواجه مال را نبود ثبات ** روز آید شب رود اندر جهات 255
The Khwája said (to himself), “Wealth has no permanence: it comes in the morning, and at night it goes in all directions (is scattered to the winds).