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5
3616-3640

  • این چنین باشد چو دردی صاف گشت  ** از بن طشت آمد او بالای طشت 
  • Such is the case: when dregs become pure, they rise from the bottom of the bowl to the top.

  • در بن طشت از چه بود او دردناک  ** شومی آمیزش اجزای خاک 
  • Although it (the spirit) remained like dregs at the bottom of the bowl owing to the ill-luck of mixing with particles of earth, (this was not in accordance with its nature).

  • یار ناخوش پر و بالش بسته بود  ** ورنه او در اصل بس برجسته بود 
  • Its disagreeable companion had tied its wings and plumes; else (it would have risen, for) originally it was very soaring.

  • چون عتاب اهبطوا انگیختند  ** هم‌چو هاروتش نگون آویختند 
  • When they uttered the rebuke Get ye down, they suspended it, head first, like Hárút.

  • بود هاروت از ملاک آسمان  ** از عتابی شد معلق هم‌چنان  3620
  • Hárút was one of the angels of Heaven: on account of a (Divine) rebuke he was suspended thus.

  • سرنگون زان شد که از سر دور ماند  ** خویش را سر ساخت و تنها پیش راند 
  • He was (suspended), head downwards, because he remained far aloof from the Head and made himself the head and advanced alone.

  • آن سپد خود را چو پر از آب دید  ** کر استغنا و از دریا برید 
  • When the basket saw itself to be full of water, it behaved with independence and parted from the sea.

  • بر جگر آبش یکی قطره نماند  ** بحر رحمت کرد و او را باز خواند 
  • (Afterwards, when) not a single drop of water remained inside it, the sea showed mercy and called it back.

  • رحمتی بی‌علتی بی‌خدمتی  ** آید از دریا مبارک ساعتی 
  • From the (Divine) Sea comes an uncaused undeserved mercy in a blessed hour.

  • الله الله گرد دریابار گرد  ** گرچه باشند اهل دریابار زرد  3625
  • For God's sake, for God's sake, frequent the Seashore, though those who dwell on the seashore are pale,

  • تا که آید لطف بخشایش‌گری  ** سرخ گردد روی زرد از گوهری 
  • In order that the grace of a Benefactor may come (to thee) and that thy pale face may be reddened by a jewel.

  • زردی رو بهترین رنگهاست  ** زانک اندر انتظار آن لقاست 
  • Yellowness (paleness) of face is the best of complexions, because it is in expectation of that meeting (with God);

  • لیک سرخی بر رخی که آن لامعست  ** بهر آن آمد که جانش قانعست 
  • But the redness on a face that is beaming appears (there) because his (its owner's) soul is content;

  • که طمع لاغر کند زرد و ذلیل  ** نیست او از علت ابدان علیل 
  • For (mere) hope makes him lean, pale, and wretched: he is not ill with bodily ailment.

  • چون ببیند روی زرد بی‌سقم  ** خیره گردد عقل جالینوس هم  3630
  • The reason of even (a physician like) Galen becomes distraught when it sees a pale face without (unaccompanied by any symptom of) disease.

  • چون طمع بستی تو در انوار هو  ** مصطفی گوید که ذلت نفسه 
  • When thou hast fixed thy hope on the Light of Him (God), Mustafá (Mohammed) says (concerning such an one), “His carnal self is abased.”

  • نور بی‌سایه لطیف و عالی است  ** آن مشبک سایه‌ی غربالی است 
  • The shadeless light is beautiful and lofty; the one enclosed in network is (only) the shadow of a sieve.

  • عاشقان عریان همی‌خواهند تن  ** پیش عنینان چه جامه چه بدن 
  • Amatores corpus volunt nudum; enervatis nil interest vestisne sit an corpus. [Lovers want to be naked of body; to the impotent what (difference is there between) a (naked) body and (one covered by) a garment?]

  • روزه‌داران را بود آن نان و خوان  ** خرمگس را چه ابا چه دیگدان 
  • The (delicious) bread and dishes of food are (reserved) for the fasters; for the horse-fly what difference is there between the soup and the trivet?

  • دگربار استدعاء شاه از ایاز کی تاویل کار خود بگو و مشکل منکران را و طاعنان را حل کن کی ایشان را در آن التباس رها کردن مروت نیست 
  • How the King (Mahmud) requested Ayáz for the second time, saying, “Explain thy case and solve the difficulty felt by the incredulous and censorious; for it is not (like thy) generosity to leave them in perplexity.”

  • این سخن از حد و اندازه‌ست بیش  ** ای ایاز اکنون بگو احوال خویش  3635
  • This topic is beyond limit and measure. “Now, O Ayáz, tell of thy ‘states.’

  • هست احوال تو از کان نوی  ** تو بدین احوال کی راضی شوی 
  • Thy ‘states’ are from the mine of novelty: how shouldst thou be satisfied with thee vulgar ‘states’?

  • هین حکایت کن از آن احوال خوش  ** خاک بر احوال و درس پنج و شش 
  • Hark, tell the story of those goodly ‘states’- dust (be thrown) upon the ‘states’ and lessons of the five (elements) and the six (directions)!”

  • حال باطن گر نمی‌آید بگفت  ** حال ظاهر گویمت در طاق وجفت 
  • If the inward “state” is not to be told, (yet) I will tell thee the outward “state” in a word or two,

  • که ز لطف یار تلخیهای مات  ** گشت بر جان خوشتر از شکرنبات 
  • (Namely), that by grace of the Beloved the bitternesses of death were made sweeter than sugar-cane to the soul.

  • زان نبات ار گرد در دریا رود  ** تلخی دریا همه شیرین شود  3640
  • If the dust from that sugar-cane should enter the sea, all the bitterness of the sea would become sweet.