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.
صدهزار احوال آمد هم‌چنین ** باز سوی غیب رفتند ای امین
Even so a hundred thousand “states” came (hither) and went back to the Unseen, O trusted one.
حال هر روزی بدی مانند نی ** هم‌چو جو اندر روش کش بند نی
Each day’s “state” is not like (that of) the day before: (they are passing) as a rive that hath no obstacle in its course.
شادی هر روز از نوعی دگر ** فکرت هر روز را دیگر اثر
Each day’s joy is of a different kind, each day’s thought makes a different impression.
تمثیل تن آدمی به مهمان‌خانه و اندیشه‌های مختلف به مهمانان مختلف عارف در رضا بدان اندیشه‌های غم و شادی چون شخص مهمان‌دوست غریب‌نواز خلیل‌وار کی در خلیل باکرام ضیف پیوسته باز بود بر کافر و مومن و امین و خاین و با همه مهمانان روی تازه داشتی
Comparison of the human body to a guest-house and of the diverse thoughts to the diverse guests. The gnostic, acquiescing in those thoughts of sorrow or joy, resembles a hospitable person who treats strangers with kindness., like Khalíl (Abraham); for Khalíl’s door was always open to receive his guest with honour— infidel and true believer and trusty and treacherous alike; and he would show a cheerful face to all his guests.