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