English    Türkçe    فارسی   

5
1875-1899

  • Lest this (charge) might be (true) and he (Ayáz) should be wounded (in his feelings). “I do not wish,” (he said), “that shame should come over him. 1875
  • He has not done this thing; and if he has, ’tis right: let him do whatever he will, (for) he is my beloved.
  • Whatever my beloved may do, ’tis I have done (it). I am he, he is I: what (matter) though I am (hidden from view) in the veil?”
  • Again he would say, “He is far removed from this disposition and (these bad) qualities: such wild accusations (on their part) are (mere) drivel and fancy.
  • (That) this (should proceed) from Ayáz is absurd and incredible, for he is an ocean whereof none can see the bottom.”
  • The Seven Seas are (but) a drop in it: the whole of existence is (but) a driblet of its waves. 1880
  • All purities are fetched from that ocean: its drops, every one, are alchemists.
  • He is the King of kings; nay, he is the King-maker, though on account of the evil eye his name is “Ayáz.”
  • Even the good eyes are evil to him in respect of (their) jealousy, for his beauty is infinite.
  • I want a mouth as broad as heaven to describe the qualities of him who is envied by the angels;
  • And if I should get a mouth like this and a hundred times as (broad as) this, it would be too narrow for (utterance of) this longing's distressful cry. 1885
  • (Yet), if I should not utter even this (little) amount, O trusted (friend), the phial, (which is) my heart, would burst from weakness (inability to contain its emotion).
  • Since I have seen my heart's phial (to be) fragile, I have rent many a mantle in order to allay (my pain).
  • Beyond doubt, O worshipful one, I must become mad for three days at the beginning of every month.
  • Hark, to-day is the first of the triduum: ’tis the day of triumph (pírúz), not (the day of) the turquoise (pírúza).
  • Every heart that is in love with the King, for it (for that heart) ’tis always the beginning of the month. 1890
  • Since I have become mad, the story of Mahmúd and the description of Ayáz are now out of order.
  • Explaining that what is related (here) is (only) the outward form of the Story, and that it is a form befitting these (hearers) who apprehend (no more than) the external form and suitable to the mirror of their imagination, whereas the real essence of the Story is so transcendent that speech is ashamed to reveal it, and from (being overcome with) confusion (the writer) loses head, beard, and pen. And a hint is enough for the wise.
  • Forasmuch as my elephant has dreamed of Hindustán, abandon hope of (receiving) the tax: the village is ruined.
  • How should poesy and rhyme come to me after the foundations of sanity are destroyed?
  • ’Tis not (merely) one madness I have amidst the sorrows of love; nay, but madness on madness on madness.
  • My body is wasted away by secret indications of the mysteries, ever since I beheld eternal life (baqá) in dying to self (faná). 1895
  • O Ayáz, from love of thee I have become (thin) as a hair: I am unable to tell (thy) story, do thou tell my story.
  • Many a tale of thy love have I recited with (all) my soul: (now) that I have become (unsubstantial as) a tale, do thou recite mine.
  • Verily thou art reciting, O model (for all), not I: I am Mount Sinai, thou art Moses, and this (discourse) is the echo.
  • How should the helpless mountain know what the words are? The mountain is empty of that (meaning) which Moses knows.