Beyond doubt, O worshipful one, I must become mad for three days at the beginning of every month.
من سر هر ماه سه روز ای صنم ** بی‌گمان باید که دیوانه شوم
Hark, to-day is the first of the triduum: ’tis the day of triumph (pírúz), not (the day of) the turquoise (pírúza).
هین که امروز اول سه روزه است ** روز پیروزست نه پیروزه است
Every heart that is in love with the King, for it (for that heart) ’tis always the beginning of the month.1890
هر دلی که اندر غم شه می‌بود ** دم به دم او را سر مه می‌بود
Since I have become mad, the story of Mahmúd and the description of Ayáz are now out of order.
قصه‌ی محمود و اوصاف ایاز ** چون شدم دیوانه رفت اکنون ز ساز
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.
بیان آنک آنچ بیان کرده می‌شود صورت قصه است وانگه آن صورتیست کی در خورد این صورت گیرانست و درخورد آینه‌ی تصویر ایشان و از قدوسیتی کی حقیقت این قصه راست نطق را ازین تنزیل شرم می‌آید و از خجالت سر و ریش و قلم گم می‌کند و العاقل یکفیه الاشاره
Forasmuch as my elephant has dreamed of Hindustán, abandon hope of (receiving) the tax: the village is ruined.
زانک پیلم دید هندستان به خواب ** از خراج اومید بر ده شد خراب
How should poesy and rhyme come to me after the foundations of sanity are destroyed?
کیف یاتی النظم لی والقافیه ** بعد ما ضاعت اصول العافیه
’Tis not (merely) one madness I have amidst the sorrows of love; nay, but madness on madness on madness.
ما جنون واحد لی فی الشجون ** بل جنون فی جنون فی جنون
My body is wasted away by secret indications of the mysteries, ever since I beheld eternal life (baqá) in dying to self (faná).1895
ذاب جسمی من اشارات الکنی ** منذ عاینت البقاء فی الفنا
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.
ای ایاز از عشق تو گشتم چو موی ** ماندم از قصه تو قصه‌ی من بگوی
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.
بس فسانه‌ی عشق تو خواندم به جان ** تو مرا که افسانه گشتستم بخوان
Verily thou art reciting, O model (for all), not I: I am Mount Sinai, thou art Moses, and this (discourse) is the echo.
خود تو می‌خوانی نه من ای مقتدی ** من که طورم تو موسی وین صدا
How should the helpless mountain know what the words are? The mountain is empty of that (meaning) which Moses knows.
کوه بیچاره چه داند گفت چیست ** زانک موسی می‌بداند که تهیست
The mountain knows (only) according to its own measure: the body hath (only) a little of the grace of the spirit.1900
کوه می‌داند به قدر خویشتن ** اندکی دارد ز لطف روح تن
The body is like the astrolabe in respect of (the use of the latter in) calculation (of altitudes): it is a sign (for seekers) of the sun-like spirit.
تن چو اصطرلاب باشد ز احتساب ** آیتی از روح هم‌چون آفتاب
When the astronomer is not keen-sighted, an astrolabe-moulder is required,
آن منجم چون نباشد چشم‌تیز ** شرط باشد مرد اصطرلاب‌ریز
To make an astrolabe for him in order that he may gain some knowledge concerning the state of the sun.
تا صطرلابی کند از بهر او ** تا برد از حالت خورشید بو
The soul that seeks (to learn) the truth from the (bodily) astrolabe—how much should it know of the (spiritual) sky and sun?
جان کز اصطرلاب جوید او صواب ** چه قدر داند ز چرخ و آفتاب
You who observe (them) with the astrolabe of the eye are certainly very far short (of perfection) in your view of the (spiritual) world.1905
تو که ز اصطرب دیده بنگری ** درجهان دیدن یقین بس قاصری
You have seen the (spiritual) world according to the measure of your eye, (and) where is the (spiritual) world (in relation to that)? Why, (then), have you twisted your moustache (so boastfully)?
تو جهان را قدر دیده دیده‌ای ** کو جهان سبلت چرا مالیده‌ای
The gnostics (mystics) possess a collyrium: seek it, in order that this eye which (now) resembles a river may become an ocean.
عارفان را سرمه‌ای هست آن بجوی ** تا که دریا گردد این چشم چو جوی
If a single mote of reason and consciousness is (remaining) with me, what is this melancholy madness and distracted speech?
ذره‌ای از عقل و هوش ار با منست ** این چه سودا و پریشان گفتنست
Since my brain is empty of reason and consciousness, how then am I at fault in this raving?
چونک مغز من ز عقل و هش تهیست ** پس گناه من درین تخلیط چیست
No; the fault is his, for he robbed me of my reason: in his presence the reason of all rational beings is dead.1910
نه گناه اوراست که عقلم ببرد ** عقل جمله‌ی عاقلان پیشش بمرد
O thou who causest the reason to wander and the understanding to go astray, intelligences have no object of hope but thee.