Like (the letter) alif, he has taken the foremost place because of his straightness (rectitude): he retains nothing of his own qualities.
چون الف از استقامت شد به پیش ** او ندارد هیچ از اوصاف 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.
گشت فرد از کسوه‌ی خوهای خویش ** شد برهنه جان به جان‌افزای خویش
Inasmuch as it went naked into the presence of the incomparable King, the King made for it a raiment of holy qualities.
چون برهنه رفت پیش شاه فرد ** شاهش از اوصاف قدسی جامه کرد
It put on a robe of the King's qualities: it flew up from the pit to the palace of majesty.3615
خلعتی پوشید از اوصاف شاه ** بر پرید از چاه بر ایوان جاه
Such is the case: when dregs become pure, they rise from the bottom of the bowl to the top.
این چنین باشد چو دردی صاف گشت ** از بن طشت آمد او بالای طشت
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).
در بن طشت از چه بود او دردناک ** شومی آمیزش اجزای خاک
Its disagreeable companion had tied its wings and plumes; else (it would have risen, for) originally it was very soaring.
یار ناخوش پر و بالش بسته بود ** ورنه او در اصل بس برجسته بود
When they uttered the rebuke Get ye down, they suspended it, head first, like Hárút.
چون عتاب اهبطوا انگیختند ** هم‌چو هاروتش نگون آویختند
Hárút was one of the angels of Heaven: on account of a (Divine) rebuke he was suspended thus.3620
بود هاروت از ملاک آسمان ** از عتابی شد معلق هم‌چنان
He was (suspended), head downwards, because he remained far aloof from the Head and made himself the head and advanced alone.
سرنگون زان شد که از سر دور ماند ** خویش را سر ساخت و تنها پیش راند
When the basket saw itself to be full of water, it behaved with independence and parted from the sea.
آن سپد خود را چو پر از آب دید ** کر استغنا و از دریا برید
(Afterwards, when) not a single drop of water remained inside it, the sea showed mercy and called it back.
بر جگر آبش یکی قطره نماند ** بحر رحمت کرد و او را باز خواند
From the (Divine) Sea comes an uncaused undeserved mercy in a blessed hour.
رحمتی بی‌علتی بی‌خدمتی ** آید از دریا مبارک ساعتی
For God's sake, for God's sake, frequent the Seashore, though those who dwell on the seashore are pale,3625
الله الله گرد دریابار گرد ** گرچه باشند اهل دریابار زرد
In order that the grace of a Benefactor may come (to thee) and that thy pale face may be reddened by a jewel.
تا که آید لطف بخشایش‌گری ** سرخ گردد روی زرد از گوهری
Yellowness (paleness) of face is the best of complexions, because it is in expectation of that meeting (with God);
زردی رو بهترین رنگهاست ** زانک اندر انتظار آن لقاست
But the redness on a face that is beaming appears (there) because his (its owner's) soul is content;
لیک سرخی بر رخی که آن لامعست ** بهر آن آمد که جانش قانعست
For (mere) hope makes him lean, pale, and wretched: he is not ill with bodily ailment.
که طمع لاغر کند زرد و ذلیل ** نیست او از علت ابدان علیل
The reason of even (a physician like) Galen becomes distraught when it sees a pale face without (unaccompanied by any symptom of) disease.3630
چون ببیند روی زرد بی‌سقم ** خیره گردد عقل جالینوس هم
When thou hast fixed thy hope on the Light of Him (God), Mustafá (Mohammed) says (concerning such an one), “His carnal self is abased.”
چون طمع بستی تو در انوار هو ** مصطفی گوید که ذلت نفسه
The shadeless light is beautiful and lofty; the one enclosed in network is (only) the shadow of a sieve.
نور بی‌سایه لطیف و عالی است ** آن مشبک سایه‌ی غربالی است
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?]
عاشقان عریان همی‌خواهند تن ** پیش عنینان چه جامه چه بدن
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?
روزه‌داران را بود آن نان و خوان ** خرمگس را چه ابا چه دیگدان
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.”
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
This topic is beyond limit and measure. “Now, O Ayáz, tell of thy ‘states.’3635
این سخن از حد و اندازه‌ست بیش ** ای ایاز اکنون بگو احوال خویش
Thy ‘states’ are from the mine of novelty: how shouldst thou be satisfied with thee vulgar ‘states’?
هست احوال تو از کان نوی ** تو بدین احوال کی راضی شوی