شاه را بر وی نبودی بد گمان ** تسخری می‌کرد بهر امتحان
The King had no evil thoughts of him: he was (only) making a mock (of the courtiers) by way of trial.
پاک می‌دانستش از هر غش و غل ** باز از وهمش همی‌لرزید دل
He knew him to be free from all deceitfulness and guile; (yet) again his heart was shaken with misgiving,
که مبادا کین بود خسته شود ** من نخواهم که برو خجلت رود 1875
Lest this (charge) might be (true) and he (Ayáz) should be wounded (in his feelings). “I do not wish,” (he said), “that shame should come over him.
این نکردست او و گر کرد او رواست ** هر چه خواهد گو بکن محبوب ماست
He has not done this thing; and if he has, ’tis right: let him do whatever he will, (for) he is my beloved.
هر چه محبوبم کند من کرده‌ام ** او منم من او چه گر در پرده‌ام
Whatever my beloved may do, ’tis I have done (it). I am he, he is I: what (matter) though I am (hidden from view) in the veil?”
باز گفتی دور از آن خو و خصال ** این چنین تخلیط ژاژست و خیال
Again he would say, “He is far removed from this disposition and (these bad) qualities: such wild accusations (on their part) are (mere) drivel and fancy.
از ایاز این خود محالست و بعید ** کو یکی دریاست قعرش ناپدید
(That) this (should proceed) from Ayáz is absurd and incredible, for he is an ocean whereof none can see the bottom.”
هفت دریا اندرو یک قطره‌ای ** جمله‌ی هستی ز موجش چکره‌ای 1880
The Seven Seas are (but) a drop in it: the whole of existence is (but) a driblet of its waves.
جمله پاکیها از آن دریا برند ** قطره‌هااش یک به یک میناگرند
All purities are fetched from that ocean: its drops, every one, are alchemists.
شاه شاهانست و بلک شاه‌ساز ** وز برای چشم بد نامش ایاز
He is the King of kings; nay, he is the King-maker, though on account of the evil eye his name is “Ayáz.”
چشمهای نیک هم بر وی به دست ** از ره غیرت که حسنش بی‌حدست
Even the good eyes are evil to him in respect of (their) jealousy, for his beauty is infinite.
یک دهان خواهم به پهنای فلک ** تا بگویم وصف آن رشک ملک
I want a mouth as broad as heaven to describe the qualities of him who is envied by the angels;
ور دهان یابم چنین و صد چنین ** تنگ آید در فغان این حنین 1885
And if I should get a mouth like this and a hundred times as (broad as) this, it would be too narrow for (utterance of) this longing's distressful cry.
این قدر گر هم نگویم ای سند ** شیشه‌ی دل از ضعیفی بشکند
(Yet), if I should not utter even this (little) amount, O trusted (friend), the phial, (which is) my heart, would burst from weakness (inability to contain its emotion).
Since I have seen my heart's phial (to be) fragile, I have rent many a mantle in order to allay (my pain).
من سر هر ماه سه روز ای صنم ** بی‌گمان باید که دیوانه شوم
Beyond doubt, O worshipful one, I must become mad for three days at the beginning of every month.
هین که امروز اول سه روزه است ** روز پیروزست نه پیروزه است
Hark, to-day is the first of the triduum: ’tis the day of triumph (pírúz), not (the day of) the turquoise (pírúza).
هر دلی که اندر غم شه می‌بود ** دم به دم او را سر مه می‌بود 1890
Every heart that is in love with the King, for it (for that heart) ’tis always the beginning of the month.
قصه‌ی محمود و اوصاف ایاز ** چون شدم دیوانه رفت اکنون ز ساز
Since I have become mad, the story of Mahmúd and the description of Ayáz are now out of order.
بیان آنک آنچ بیان کرده می‌شود صورت قصه است وانگه آن صورتیست کی در خورد این صورت گیرانست و درخورد آینه‌ی تصویر ایشان و از قدوسیتی کی حقیقت این قصه راست نطق را ازین تنزیل شرم می‌آید و از خجالت سر و ریش و قلم گم می‌کند و العاقل یکفیه الاشاره
Explaining that what is related (here) is (only) the outward form of the Story, and that it is a form befitting these (hearers) who apprehend (no more than) the external form and suitable to the mirror of their imagination, whereas the real essence of the Story is so transcendent that speech is ashamed to reveal it, and from (being overcome with) confusion (the writer) loses head, beard, and pen. And a hint is enough for the wise.
زانک پیلم دید هندستان به خواب ** از خراج اومید بر ده شد خراب
Forasmuch as my elephant has dreamed of Hindustán, abandon hope of (receiving) the tax: the village is ruined.
کیف یاتی النظم لی والقافیه ** بعد ما ضاعت اصول العافیه
How should poesy and rhyme come to me after the foundations of sanity are destroyed?
ما جنون واحد لی فی الشجون ** بل جنون فی جنون فی جنون
’Tis not (merely) one madness I have amidst the sorrows of love; nay, but madness on madness on madness.
ذاب جسمی من اشارات الکنی ** منذ عاینت البقاء فی الفنا 1895
My body is wasted away by secret indications of the mysteries, ever since I beheld eternal life (baqá) in dying to self (faná).
ای ایاز از عشق تو گشتم چو موی ** ماندم از قصه تو قصه‌ی من بگوی
O Ayáz, from love of thee I have become (thin) as a hair: I am unable to tell (thy) story, do thou tell my story.
بس فسانه‌ی عشق تو خواندم به جان ** تو مرا که افسانه گشتستم بخوان
Many a tale of thy love have I recited with (all) my soul: (now) that I have become (unsubstantial as) a tale, do thou recite mine.
خود تو می‌خوانی نه من ای مقتدی ** من که طورم تو موسی وین صدا
Verily thou art reciting, O model (for all), not I: I am Mount Sinai, thou art Moses, and this (discourse) is the echo.
کوه بیچاره چه داند گفت چیست ** زانک موسی می‌بداند که تهیست
How should the helpless mountain know what the words are? The mountain is empty of that (meaning) which Moses knows.
کوه می‌داند به قدر خویشتن ** اندکی دارد ز لطف روح تن 1900
The mountain knows (only) according to its own measure: the body hath (only) a little of the grace of the spirit.
تن چو اصطرلاب باشد ز احتساب ** آیتی از روح هم‌چون آفتاب
The body is like the astrolabe in respect of (the use of the latter in) calculation (of altitudes): it is a sign (for seekers) of the sun-like spirit.
آن منجم چون نباشد چشم‌تیز ** شرط باشد مرد اصطرلاب‌ریز
When the astronomer is not keen-sighted, an astrolabe-moulder is required,
تا صطرلابی کند از بهر او ** تا برد از حالت خورشید بو
To make an astrolabe for him in order that he may gain some knowledge concerning the state of the sun.
جان کز اصطرلاب جوید او صواب ** چه قدر داند ز چرخ و آفتاب
The soul that seeks (to learn) the truth from the (bodily) astrolabe—how much should it know of the (spiritual) sky and sun?
تو که ز اصطرب دیده بنگری ** درجهان دیدن یقین بس قاصری 1905
You who observe (them) with the astrolabe of the eye are certainly very far short (of perfection) in your view of the (spiritual) world.
تو جهان را قدر دیده دیده‌ای ** کو جهان سبلت چرا مالیده‌ای
You have seen the (spiritual) world according to the measure of your eye, (and) where is the (spiritual) world (in relation to that)? Why, (then), have you twisted your moustache (so boastfully)?
عارفان را سرمه‌ای هست آن بجوی ** تا که دریا گردد این چشم چو جوی
The gnostics (mystics) possess a collyrium: seek it, in order that this eye which (now) resembles a river may become an ocean.
ذره‌ای از عقل و هوش ار با منست ** این چه سودا و پریشان گفتنست
If a single mote of reason and consciousness is (remaining) with me, what is this melancholy madness and distracted speech?
چونک مغز من ز عقل و هش تهیست ** پس گناه من درین تخلیط چیست
Since my brain is empty of reason and consciousness, how then am I at fault in this raving?
نه گناه اوراست که عقلم ببرد ** عقل جمله‌ی عاقلان پیشش بمرد 1910
No; the fault is his, for he robbed me of my reason: in his presence the reason of all rational beings is dead.
یا مجیر العقل فتان الحجی ** ما سواک للعقول مرتجی
O thou who causest the reason to wander and the understanding to go astray, intelligences have no object of hope but thee.
ما اشتهیت العقل مذ جننتنی ** ما حسدت الحسن مذ زینتنی
I have never desired reason since thou mad’st me mad: I have never envied beauty since thou didst adorn me.
هل جنونی فی هواک مستطاب ** قل بلی والله یجزیک الثواب
Is my madness for love of thee approved? Say “Yes,” and God will reward thee.
گر بتازی گوید او ور پارسی ** گوش و هوشی کو که در فهمش رسی
Whether he speak Arabic or Persian, where is the ear and mind by means of which you should attain to the apprehension of it?
باده‌ی او درخور هر هوش نیست ** حلقه‌ی او سخره‌ی هر گوش نیست 1915
His wine is not suitable to every mind, his ring is not subject to every ear.
باز دیگر آمدم دیوانه‌وار ** رو رو ای جان زود زنجیری بیار
Once again I have become mad-like: go, go, my (dear) soul, quickly fetch a chain;
غیر آن زنجیر زلف دلبرم ** گر دو صد زنجیر آری بردرم
(But if you bring any) except the chain of my beloved's curl— though you bring two hundred chains, I will burst them (all).
حکمت نظر کردن در چارق و پوستین کی فلینظر الانسان مم خلق
The wise purpose (of Ayáz) in looking at his rustic shoon and sheepskin jacket—then let Man consider from what he was created.
بازگردان قصه‌ی عشق ایاز ** که آن یکی گنجیست مالامال راز
Bring back (to my mind) the story of Ayáz's love; for ’tis a treasure full of mystery.
می‌رود هر روز در حجره‌ی برین ** تا ببیند چارقی با پوستین
Every day he is going into the uppermost chamber to see his rustic shoon and sheepskin jacket,
زانک هستی سخت مستی آورد ** عقل از سر شرم از دل می‌برد 1920
Because (self-)existence produces grievous intoxication: it removes intelligence from the head and reverence from the heart.
صد هزاران قرن پیشین را همین ** مستی هستی بزد ره زین کمین
From this ambush this same intoxication of (self-)existence waylaid a hundred thousand generations of old.
شد عزرائیلی ازین مستی بلیس ** که چرا آدم شود بر من رئیس
By this (self-)existence an ‘Azázíl was made to be Iblís, saying, “Why should Adam become lord over me?