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5
4139-4163

  • زان انای بی‌انا خوش گشت جان  ** شد جهان او از انایی جهان 
  • The spirit was made glad by that “I”-hood without “I” and sprang away from the “I”-hood of the world.

  • از انا چون رست اکنون شد انا  ** آفرینها بر انای بی عنا  4140
  • Since it has been delivered from “I,” it has now become “I”: blessings on the “I” that is without affliction;

  • کو گریزان و انایی در پیش  ** می‌دود چون دید وی را بی ویش 
  • For it is fleeing (from its unreal “I”-hood), and (the real) “I”-hood is running after it, since it saw it (the spirit) to be selfless.

  • طالب اویی نگردد طالبت  ** چون بمردی طالبت شد مطلبت 
  • (If) you seek it (the real “I”-hood), it will not become a seeker of you: (only) when you have died (to self) will that which you seek become your seeker.

  • زنده‌ای کی مرده‌شو شوید ترا  ** طالبی کی مطلبت جوید ترا 
  • (If) you are living, how should the corpse-washer wash you? (If) you are seeking, how should that which you seek go in search of you?

  • اندرین بحث ار خرده ره‌بین بدی  ** فخر رازی رازدان دین بدی 
  • If the intellect could discern the (true) way in this question, Fakhr-i Rází would be an adept in religious mysteries;

  • لیک چون من لمن یذق لم یدر بود  ** عقل و تخییلات او حیرت فزود  4145
  • But since he was (an example of the saying that) whoso has not tasted does not know, his intelligence and imaginations (only) increased his perplexity.

  • کی شود کشف از تفکر این انا  ** آن انا مکشوف شد بعد از فنا 
  • How should this “I” be revealed by thinking? That “I” is revealed (only) after passing away from self (faná).

  • می‌فتد این عقلها در افتقاد  ** در مغا کی حلول و اتحاد 
  • These intellects in their quest (of the real “I”) fall into the abyss of incarnation (hulúl) and ittihád.

  • ای ایاز گشته فانی ز اقتراب  ** هم‌چو اختر در شعاع آفتاب 
  • O Ayáz who hast passed away (from self) in union (with God) like the star in the beams of the sun—

  • بلک چون نطفه مبدل تو به تن  ** نه از حلول و اتحادی مفتتن 
  • Nay, (but rather) transmuted, like semen, into body—thou art not afflicted with hulúl and ittihád.

  • عفو کن ای عفو در صندوق تو  ** سابق لطفی همه مسبوق تو  4150
  • “Forgive, O thou in whose coffer Forgiveness is (contained) and by whom all precedents of mercy are preceded.

  • من کی باشم که بگویم عفو کن  ** ای تو سلطان و خلاصه‌ی امر کن 
  • Who am I that I should say ‘Forgive,’ O thou who art the sovereign and quintessence of the command Be?

  • من کی باشم که بوم من با منت  ** ای گرفته جمله منها دامنت 
  • Who am I that I should exist beside thee, O thou whose skirt all ‘I's’ have clutched?

  • مجرم دانستن ایاز خود را درین شفاعت‌گری و عذر این جرم خواستن و در آن عذرگویی خود را مجرم دانستن و این شکستگی از شناخت و عظمت شاه خیزد کی انا اعلمکم بالله و اخشیکم لله و قال الله تعالی انما یخشی الله من عباده العلما 
  • [How Ayáz deemed himself culpable for thus acting as intercessor and begged pardon for this offence and deemed himself culpable for begging pardon; and this self-abasement arises from knowledge of the majesty of the King; for (the Prophet hath said), ‘I know God better than you and fear Him more than you,’ and the High God hath said, ‘None fears God but those of His servants that are possessed of knowledge.’]

  • من کی آرم رحم خلم آلود را  ** ره نمایم حلم علم‌اندود را 
  • How should I bring (plead for) mercy to thee who art moved with anger, and point out the path of clemency to thee who art endued with knowledge?

  • صد هزاران صفع را ارزانیم  ** گر زبون صفعها گردانیم 
  • If thou subject me to the indignity of (receiving) cuffs, I am deserving of a hundred thousand cuffs.

  • من چه گویم پیشت اعلامت کنم  ** یا که وا یادت دهم شرط کرم  4155
  • What should I say in thy presence? Should I give thee information or recall to thy mind the method of lovingkindness?

  • آنچ معلوم تو نبود چیست آن  ** وآنچ یادت نیست کو اندر جهان 
  • What is that which is unknown to thee? And where in the world is that which thou dost not remember?

  • ای تو پاک از جهل و علمت پاک از آن  ** که فراموشی کند بر وی نهان 
  • O thou who art free from ignorance and whose knowledge is free from (the possibility) that forgetfulness should cause (anything) to be hidden from it,

  • هیچ کس را تو کسی انگاشتی  ** هم‌چو خورشیدش به نور افراشتی 
  • Thou hast deemed a nobody to be somebody and hast exalted him, like the sun, with (thy) light.

  • چون کسم کردی اگر لابه کنم  ** مستمع شو لابه‌ام را از کرم 
  • Since thou hast made me somebody, graciously hearken to my supplication if I supplicate (thee);

  • زانک از نقشم چو بیرون برده‌ای  ** آن شفاعت هم تو خود را کرده‌ای  4160
  • For, inasmuch as thou hast transported me from the form (of self-existence), ’tis (really) thou that hast made that intercession unto thyself.

  • چون ز رخت من تهی گشت این وطن  ** تر و خشک خانه نبود آن من 
  • Since this home has been emptied of my furniture, nothing great or small in the house belongs to me.

  • هم دعا از من روان کردی چو آب  ** هم نباتش بخش و دارش مستجاب 
  • Thou hast caused the prayer to flow forth from me like water: do thou accordingly give it reality and let it be granted.

  • هم تو بودی اول آرنده‌ی دعا  ** هم تو باش آخر اجابت را رجا 
  • Thou wert the bringer (inspirer) of the prayer in the beginning: be thou accordingly the hope for its acceptance in the end,