تا پدید آید سگالشهای او ** بعد از آن بر ماست مالشهای او

In order that his (secret) thoughts may come to light: afterwards it rests with me to punish him.

مر شما را دادم آن زر و گهر ** من از آن زرها نخواهم جز خبر

I bestow the gold and jewels upon you: of those riches I desire naught but the information (concerning them).”

این همی‌گفت و دل او می‌طپید ** از برای آن ایاز بی ندید

Thus he spoke, while his heart was throbbing on account of the incomparable Ayáz,

که منم کین بر زبانم می‌رود ** این جفاگر بشنود او چون شود 1990

(Thinking), “Is it I who am uttering this (command)? How (grieved) he will be if he hear of this injustice!”

باز می‌گوید به حق دین او ** که ازین افزون بود تمکین او

Again he says (to himself), “By the truth of his religion, (I vow) that his constancy is too great

کی به قذف زشت من طیره شود ** وز غرض وز سر من غافل بود

For him to be annoyed by my foul aspersion and heedless of my purpose and meaning.

مبتلی چون دید تاویلات رنج ** برد بیند کی شود او مات رنج

When an afflicted person has perceived the (true) interpretations (reasons) of his pain, he sees the victory: how should he be vanquished by the pain?

صاحب تاویل ایاز صابرست ** کو به بحر عاقبتها ناظرست

The (true) interpreter (of suffering) is (like) the patient Ayáz, for he is contemplating the ocean of ends (ultimate consequences).

هم‌چو یوسف خواب این زندانیان ** هست تعبیرش به پیش او عیان 1995

To him, as to Joseph, the interpretation of the dream of these prisoners (in the world) is evident.

خواب خود را چون نداند مرد خیر ** کو بود واقف ز سر خواب غیر

How should the goodly man who is aware of the meaning of the dreams of others be ignorant of (the meaning of) his own dream?