من بمانم در زبان این عرب ** پش ایشان خوار گردم زین سبب
I shall remain (a laughing-stock) on the tongues of these Arabs: because of this I shall become despicable in their sight.”
لیک گر بودیش لطف ما سبق ** کی بدی این بددلی با جذب حق
But if the predestined grace had been (granted) to him, how should this faintheartedness have existed (simultaneously) with God's pull (towards Himself)?
الغیاث ای تو غیاث المستغیث ** زین دو شاخه‌ی اختیارات خبیث 200
O Thou who art the Help of those who seek help, help (me to escape) from this pillory of wicked acts of free-will.
من ز دستان و ز مکر دل چنان ** مات گشتم که بماندم از فغان
By the heart's deceit and guile I have been so discomfited that I am left unable (even) to lament.
من که باشم چرخ با صد کار و بار ** زین کمین فریاد کرد از اختیار
Who am I? Heaven, with its hundred (mighty) businesses, cried out for help against this ambush of free-will,
که ای خداوند کریم و بردبار ** ده امانم زین دو شاخه‌ی اختیار
Saying, “Deliver me from this pillory of free-will, O gracious and long-suffering Lord!
جذب یک راهه‌ی صراط المستقیم ** به ز دو راه تردد ای کریم
The one-way pull on the straight Path is better than the two ways of perplexity, O gracious One.
زین دو ره گرچه همه مقصد توی ** لیک خود جان کندن آمد این دوی 205
Although Thou art the entire (only) goal of these two ways, yet indeed this duality is agonising to the spirit.
زین دو ره گرچه به جز تو عزم نیست ** لیک هرگز رزم هم‌چون بزم نیست
Although the destination of these two ways is unto Thee alone, yet the battle is never like the banquet.”
در نبی بشنو بیانش از خدا ** آیت اشفقن ان یحملنها
Hearken to the explanation thereof given by God in the Qur’án, (namely) the Verse they shrank from bearing it.
این تردد هست در دل چون وغا ** کین بود به یا که آن حال مرا
This perplexity in the heart is like war: (when a man is perplexed he says, “I wonder) whether this is better for my case or that.”
در تردد می‌زند بر همدگر ** خوف و اومید بهی در کر و فر
In perplexity the fear (of failure) and the hope of success are always in conflict with each other, (now) advancing and (now) retreating.
مناجات و پناه جستن به حق از فتنه‌ی اختیار و از فتنه‌ی اسباب اختیار کی سماوات و ارضین از اختیار و اسباب اختیار شکوهیدند و ترسیدند و خلقت آدمی مولع افتاد بر طلب اختیار و اسباب اختیار خویش چنانک بیمار باشد خود را اختیار کم بیند صحت خواهد کی سبب اختیارست تا اختیارش بیفزاید و منصب خواهد تا اختیارش بیفزاید و مهبط قهر حق در امم ماضیه فرط اختیار و اسباب اختیار بوده است هرگز فرعون بی‌نوا کس ندیده است
A prayer and a seeking refuge with God from the temptation of free-will and from the temptation of those things that minister to free-will; for the heavens and the earths dreaded and feared free-will and the things that minister to it, while the nature of Man is addicted to seeking free-will and all that ministers to his free-will; as (for example) if he is sick he feels himself to have little free-will and desires health, which ministers to free-will, in order that his free-will may be increased; and he desires high office in order that his free-will may be increased. And it was excess of free-will and of whatever ministers to it that caused the wrath of God to fall upon the peoples of the past. No one ever saw Pharaoh destitute.
اولم این جزر و مد از تو رسید ** ورنه ساکن بود این بحر ای مجید 210
From Thee first came this ebb and flow within me; else, O glorious One, this sea (of mine) was still.
هم از آنجا کین تردد دادیم ** بی‌تردد کن مرا هم از کرم
From the same source whence Thou gavest me this perplexity, graciously (now) make me unperplexed likewise.
ابتلاام می‌کنی آه الغیاث ** ای ذکور از ابتلاات چون اناث
Thou art afflicting me. Ah, help (me), O Thou by whose affliction men are (made weak) as women.
تا بکی این ابتلا یا رب مکن ** مذهبی‌ام بخش و ده‌مذهب مکن
How long (will) this affliction (continue)? Do not (afflict me), O Lord! Bestow on me one path, do not make me follow ten paths!
اشتری‌ام لاغری و پشت ریش ** ز اختیار هم‌چو پالان‌شکل خویش
I am (like) an emaciated camel, and my back is wounded by my free-will which resembles a pack-saddle.
این کژاوه گه شود این سو گران ** آن کژاوه گه شود آن سو کشان 215
At one moment this pannier weighs heavily on this side, at another moment that pannier sags to that side.
بفکن از من حمل ناهموار را ** تا ببینم روضه‌ی ابرار را
Let the ill-balanced load drop from me, that I may behold the meadow of the pious.
هم‌چو آن اصحاب کهف از باغ جود ** می‌چرم ایقاظ نی بل هم رقود
(Then), like the Fellows of the Cave, I shall browse on the orchard of Bounty— not awake, nay, they are asleep.
خفته باشم بر یمین یا بر یسار ** برنگردم جز چو گو بی‌اختیار
I shall recline on the right or on the left, I shall not roll save involuntarily, like a ball,
هم به تقلیب تو تا ذات الیمین ** یا سوی ذات الشمال ای رب دین
Just as Thou, O Lord of the Judgement, turnest me over either to the right or to the left.
صد هزاران سال بودم در مطار ** هم‌چو ذرات هوا بی‌اختیار 220
Hundreds of thousands of years I was flying (to and fro) involuntarily, like the motes in the air.
گر فراموشم شدست آن وقت و حال ** یادگارم هست در خواب ارتحال
If I have forgotten that time and state, (yet) the migration in sleep (to the spiritual world) recalls it to my memory.
می‌رهم زین چارمیخ چارشاخ ** می‌جهم در مسرح جان زین مناخ
(Every night) I escape from this four-branched cross and spring away from this (confined) halting-place into the (spacious) pasture of the spirit.
شیر آن ایام ماضیهای خود ** می‌چشم از دایه‌ی خواب ای صمد
From the nurse, Sleep, I suck the milk of those bygone days of mine, O Lord.
جمله عالم ز اختیار و هست خود ** می‌گریزد در سر سرمست خود
All the (people in the) world are fleeing from their free-will and (self-)existence to their drunken (unconscious) side.
تا دمی از هوشیاری وا رهند ** ننگ خمر و زمر بر خود می‌نهند 225
In order that for awhile they may be delivered from sobriety (consciousness), they lay upon themselves the opprobrium of wine and minstrelsy.
جمله دانسته کای این هستی فخ است ** فکر و ذکر اختیاری دوزخ است
All know that this existence is a snare, that volitional thought and memory are a hell.
می‌گریزند از خودی در بیخودی ** یا به مستی یا به شغل ای مهتدی
They are fleeing from selfhood into selflessness either by means of intoxication or by means of (some engrossing) occupation, O well-conducted man.
نفس را زان نیستی وا می‌کشی ** زانک بی‌فرمان شد اندر بیهشی
Thou (O God) drawest the soul back from that state of not-being because it entered into unconsciousness without Thy command.
لیس للجن و لا للانس ان ** ینفذوا من حبس اقطار الزمن
Neither for the Jinn (genies) nor for mankind is it (possible) to pierce through the prison of the regions of the temporal world.
لا نفوذ الا بسلطان الهدی ** من تجاویف السموات العلی 230
There is no piercing through the cavities of the highest heavens save by the power of Guidance.
لا هدی الا بسلطان یقی ** من حراس الشهب روح المتقی
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.