آنک خو کردست با شادی می ** این خوشی را کی پسندد خواجه کی
He that is accustomed to the joy of (spiritual) wine, how should he be satisfied with this delight, Khwája, eh?
انبیا زان زین خوشی بیرون شدند ** که سرشته در خوشی حق بدند
The prophets abandoned this delight because they were steeped in the Divine delight;
زانک جانشان آن خوشی را دیده بود ** این خوشیها پیششان بازی نمود
Since their spirit had experienced that delight, these delights seemed to them (mere) play.
با بت زنده کسی چون گشت یار ** مرده را چون در کشد اندر کنار 3590
When any one has been united with a living object of adoration, how should he embrace a dead one?
تفسیر این آیت که و ان الدار الاخرة لهی الحیوان لوکانوا یعلمون کی در و دیوار و عرصه‌ی آن عالم و آب و کوزه و میوه و درخت همه زنده‌اند و سخن‌گوی و سخن‌شنو و جهت آن فرمود مصطفی علیه السلام کی الدنیا جیفه و طلابها کلاب و اگر آخرت را حیات نبودی آخرت هم جیفه بودی جیفه را برای مردگیش جیفه گویند نه برای بوی زشت و فرخجی
Commentary on the Verse “And lo, the After-home is the (real) life, if they but knew.” The gates and walls and area of that World and its water and pitchers and fruits and trees, all are living and speaking and hearing; and on that account Mustafá (Mohammed), on whom be peace, has said that the present world is a carcase and those who seek it are curs. If the next world had no life, the next world too would be a carcase: a carcase is so called because of its being dead, not because of its evil smell and its foulness.
آن جهان چون ذره ذره زنده‌اند ** نکته‌دانند و سخن گوینده‌اند
Since every atom of that World is living and able to understand discourse and eloquent,
در جهان مرده‌شان آرام نیست ** کین علف جز لایق انعام نیست
They (the prophets) have no rest in the dead world, for this (worldly) fodder is only fit for cattle.
هر که را گلشن بود بزم و وطن ** کی خورد او باده اندر گولخن
Whoever has the rose-garden to feast and dwell in, how should he drink wine in the bath-stove?
جای روح پاک علیین بود ** کرم باشد کش وطن سرگین بود
The abode of the pure spirit is ‘Illiyyín; ’tis the worm that has its home in dung.
بهر مخمور خدا جام طهور ** بهر این مرغان کور این آب شور 3595
The cup that purifies is for those intoxicated with God; this briny water is for these blind birds.
هر که عدل عمرش ننمود دست ** پیش او حجاج خونی عادلست
In the eyes of any one to whom the justice of ‘Umar has not displayed its power, the murderous Hajjáj is just.
دختران را لعبت مرده دهند ** که ز لعب زندگان بی‌آگهند
A dead (lifeless) doll is given to (young) girls, for they are ignorant of the play (dalliance) of living (men).
چون ندارند از فتوت زور و دست ** کودکان را تیغ چوبین بهترست
A wooden sword is better suited to children (young boys), since they have not the strength and power (that comes) from manhood.
کافران قانع بنقش انبیا ** که نگاریده‌ست اندر دیرها
Infidels are content with the figures of the prophets which are painted (and kept) in churches;
زان مهان ما را چو دور روشنیست ** هیچ‌مان پروای نقش سایه نیست 3600
(But) as we have (enjoy) a bright period (of inward illumination) from those moons, we have no care for a shadow-figure.
این یکی نقشش نشسته در جهان ** وآن دگر نقشش چو مه در آسمان
The one figure of him (the prophet) is seated in the (sublunary) world, while his other figure is in heaven, like the moon.
این دهانش نکته‌گویان با جلیس ** و آن دگر با حق به گفتار و انیس
This mouth of him is speaking on subtle points (of religion) to those sitting beside him, while the other (mouth) is (engaged) in discourse with God and intimate (with Him).
گوش ظاهر این سخن را ضبط کن ** گوش جانش جاذب اسرار کن
His outward ear is apprehending these (external) words, while his spiritual ear is drawing (into itself) the mysteries of (the Creative Word) Be.
His outward eye is apprehending human forms and features, while his inward eye is dazzled in (the glory of) the eye did not stray.
پای ظاهر در صف مسجد صواف ** پای معنی فوق گردون در طواف 3605
His outward feet stand evenly in the row (of worshippers) in the mosque, while his spiritual feet are (engaged) in circumambulation above the sky.
جزو جزوش را تو بشمر هم‌چنین ** این درون وقت و آن بیرون حین
Reckon up every member of him (and judge of it) in like fashion: this (bodily part) is within Time, while that (spiritual part) is beyond Time.
این که در وقتست باشد تا اجل ** وان دگر یار ابد قرن ازل
This which is in Time endures till death, while the other is the associate of everlastingness and the peer of eternity.
هست یک نامش ولی الدولتین ** هست یک نعتش امام القبلتین
One name of him is “owner of the two empires”; one description of him is “Imám of the two qiblas.”
خلوت و چله برو لازم نماند ** هیچ غیمی مر ورا غایم نماند
The religious seclusion and the forty days' fast are no longer incumbent on him: no cloud is overclouding him any more.
قرص خورشیدست خلوت‌خانه‌اش ** کی حجاب آرد شب بیگانه‌اش 3610
His solitary cell is (resplendent as) the sun's orb: how should alien night throw a veil over it?
علت و پرهیز شد بحران نماند ** کفر او ایمان شد و کفران نماند
Sickness and abstinence are gone, the crisis is past: his infidelity has become faith, and disbelief is no more.
چون الف از استقامت شد به پیش ** او ندارد هیچ از اوصاف خویش
Like (the letter) alif, he has taken the foremost place because of his straightness (rectitude): he retains nothing of his own qualities.
گشت فرد از کسوه‌ی خوهای خویش ** شد برهنه جان به جان‌افزای خویش
He has become separated from the garment of his own dispositions: his spirit has gone, naked, to Him who gives it increase of spirituality.
چون برهنه رفت پیش شاه فرد ** شاهش از اوصاف قدسی جامه کرد
Inasmuch as it went naked into the presence of the incomparable King, the King made for it a raiment of holy qualities.
خلعتی پوشید از اوصاف شاه ** بر پرید از چاه بر ایوان جاه 3615
It put on a robe of the King's qualities: it flew up from the pit to the palace of majesty.
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’?