(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.
طالب اویی نگردد طالبت ** چون بمردی طالبت شد مطلبت
(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?
زنده‌ای کی مرده‌شو شوید ترا ** طالبی کی مطلبت جوید ترا
If the intellect could discern the (true) way in this question, Fakhr-i Rází would be an adept in religious mysteries;
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.4145
لیک چون من لمن یذق لم یدر بود ** عقل و تخییلات او حیرت فزود
How should this “I” be revealed by thinking? That “I” is revealed (only) after passing away from self (faná).
کی شود کشف از تفکر این انا ** آن انا مکشوف شد بعد از فنا
These intellects in their quest (of the real “I”) fall into the abyss of incarnation (hulúl) and ittihád.
می‌فتد این عقلها در افتقاد ** در مغا کی حلول و اتحاد
O Ayáz who hast passed away (from self) in union (with God) like the star in the beams of the sun—
ای ایاز گشته فانی ز اقتراب ** هم‌چو اختر در شعاع آفتاب
Nay, (but rather) transmuted, like semen, into body—thou art not afflicted with hulúl and ittihád.
بلک چون نطفه مبدل تو به تن ** نه از حلول و اتحادی مفتتن
“Forgive, O thou in whose coffer Forgiveness is (contained) and by whom all precedents of mercy are preceded.4150
عفو کن ای عفو در صندوق تو ** سابق لطفی همه مسبوق تو
Who am I that I should say ‘Forgive,’ O thou who art the sovereign and quintessence of the command Be?
من کی باشم که بگویم عفو کن ** ای تو سلطان و خلاصه‌ی امر کن