دست کی جنبد مرا در کسر او ** که خزینه‌ی شاه را باشم عدو
How should my hand make a movement to break it? How should I be an enemy to the King’s treasure-house?”
شاه خلعت داد ادرارش فزود ** پس دهان در مدح عقل او گشود
The King gave him a robe of honour and increased his stipend, and then opened his mouth in praise of his (the chamberlain’s) intelligence;
بعد یک ساعت به دست میر داد ** در را آن امتحان کن باز داد
After a short time he who was making the trial again handed the pearl to the Minister of Justice (Mir-i dád).
او همین گفت و همه میران همین ** هر یکی را خلعتی داد او ثمین 4050
He said the same, and all the (other) Amirs said the same: he (the King) bestowed a costly robe of honour on every one (of them). .
جامگیهاشان همی‌افزود شاه ** آن خسیسان را ببرد از ره به جاه
The King was raising their salaries, (but in truth) he brought those base wretches from the Way (of salvation) to the pit (of perdition).
این چنین گفتند پنجه شصت امیر ** جمله یک یک هم به تقلید وزیر
All the fifty or sixty Amirs, one by one, spoke like this in imitation of the Vizier.
گرچه تقلدست استون جهان ** هست رسوا هر مقلد ز امتحان
Though imitation is the pillar of the (present) world, (yet) every imitator is disgraced on being put to the trial.
رسیدن گوهر از دست به دست آخر دور به ایاز و کیاست ایاز و مقلد ناشدن او ایشان را و مغرور ناشدن او به گال و مال دادن شاه و خلعتها و جامگیها افزون کردن و مدح عقل مخطان کردن به مکر و امتحان که کی روا باشد مقلد را مسلمان داشتن مسلمان باشد اما نادر باشد کی مقلد ازین امتحانها به سلامت بیرون آید کی ثبات بینایان ندارد الا من عصم الله زیرا حق یکیست و آن را ضد بسیار غلط‌افکن و مشابه حق مقلد چون آن ضد را نشناسد از آن رو حق را نشناخته باشد اما حق با آن ناشناخت او چو او را به عنایت نگاه دارد آن ناشناخت او را زیان ندارد
How the pearl, (passing) from hand to hand, came round at last to Ayáz; and (concerning) the sagacity of Ayáz, and how he did not act in conformity with them and was not beguiled by the King’s giving them goods and riches and increasing their robes of honour and salaries and praising the intelligence of those erring men; for one ought not to regard the imitator as a Moslem: he may be a Moslem, but it rarely happens that he holds fast to his faith and comes off safely from the trials (to which he is exposed)—for he lacks the steadfastness of the clairvoyant——except (in the case of) those whom God preserves; because the Truth is one, and its contrary is very deceptive and like unto it (in appearance). Since the imitator does not know the contrary (so as to distinguish it from the Truth), on that account he cannot have known the Truth; but when, notwithstanding his ignorance, God preserves him by favour, that ignorance does him no harm.
ای ایاز اکنون نگویی کین گهر ** چند می‌ارزد بدین تاب و هنر
“Now, O Ayáz, wilt not thou say how much a pearl of this splendour and excellence is worth?”
گفت افزون زانچ تانم گفت من ** گفت اکنون زود خردش در شکن 4055
He replied, “More than I am able to say.” He (the King) said, “Now break it immediately into small fragments.”
سنگها در آستین بودش شتاب ** خرد کردش پیش او بود آن صواب
He (Ayáz)’had (two) stones in his sleeve: he quickly reduced it to dust, (for) that seemed to him the right course.
یا به خواب این دیده بود آن پر صفا ** کرده بود اندر بغل دو سنگ را
Or (perhaps) that entirely sincere man had dreamed of this and put the two stones under his arm,
هم‌چو یوسف که درون قعر چاه ** کشف شد پایان کارش از اله
Like Joseph to whom at the bottom of the well his ultimate fortunes was revealed by God.
هر که را فتح و ظفر پیغام داد ** پیش او یک شد مراد و بی‌مراد
To whomsoever He (God) has announced victory and triumph —to him success and unsuccess are one.
هر که پایندان وی شد وصل یار ** او چه ترسد از شکست و کارزار 4060
To whomsoever the favour of the Friend has become a surety —what fear should he have of defeat and (painful) combat
چون یقین گشتش که خواهد کرد مات ** فوت اسپ و پیل هستش ترهات
When it has become certain to him that he will checkmate (his Opponent), the loss of his horse (knight) and elephant (bishop) is a trifle to him
گر برد اسپش هر آنک اسپ‌جوست ** اسپ رو گو نه که پیش آهنگ اوست
If his horse be taken by any one who desires to take the horse, let the horse go; (for) is not he (by God’s help), the winner?
مرد را با اسپ کی خویشی بود ** عشق اسپش از پی پیشی بود
How should there be an affinity between a man and a horse? His love for the horse is (only) for the purpose of getting in front (of others).
بهر صورتها مکش چندین زحیر ** بی‌صداع صورتی معنی بگیر
Do not endure all this anguish for the sake of (mere) forms: grasp the reality without (suffering) headache on account of a form.
هست زاهد را غم پایان کار ** تا چه باشد حال او روز شمار 4065
The ascetic feels anxiety concerning his latter end: (he considers) what will be his plight on the Day of Reckoning;
عارفان ز آغاز گشته هوشمند ** از غم و احوال آخر فارغ‌اند
(But) the gnostics, having become conscious of the beginning, are free from anxiety and (care for) the ultimate conditions.
بود عارف را همین خوف و رجا ** سابقه‌دانیش خورد آن هر دو را
(Formerly) the gnostic had the same fear and hope (as the ascetic), (but) his knowledge of the past devoured both those (feelings).
دید کو سابق زراعت کرد ماش ** او همی‌داند چه خواهد بود چاش
He perceived that in the past he had sown pulse: he knows what the produce will be.
عارفست و باز رست از خوف و بیم ** های هو را کرد تیغ حق دو نیم
He is a gnostic and has been delivered from fear and dread: the sword of God has cut lamentation asunder
بود او را بیم و اومید از خدا ** خوف فانی شد عیان گشت آن رجا 4070
(Formerly) he had from God (feelings of) fear and hope: the fear has passed away and the hope has come into clear view.
چون شکست او گوهر خاص آن زمان ** زان امیران خاست صد بانگ و فغان
When he (Ayáz) broke that choice pearl, thereupon from the Amirs arose a hundred clamours and outcries—