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
Hark, tell the story of those goodly ‘states’- dust (be thrown) upon the ‘states’ and lessons of the five (elements) and the six (directions)!”
هین حکایت کن از آن احوال خوش ** خاک بر احوال و درس پنج و شش
If the inward “state” is not to be told, (yet) I will tell thee the outward “state” in a word or two,
حال باطن گر نمی‌آید بگفت ** حال ظاهر گویمت در طاق وجفت
(Namely), that by grace of the Beloved the bitternesses of death were made sweeter than sugar-cane to the soul.
که ز لطف یار تلخیهای مات ** گشت بر جان خوشتر از شکرنبات
If the dust from that sugar-cane should enter the sea, all the bitterness of the sea would become sweet.3640
زان نبات ار گرد در دریا رود ** تلخی دریا همه شیرین شود
Even so a hundred thousand “states” came (hither) and went back to the Unseen, O trusted one.
صدهزار احوال آمد هم‌چنین ** باز سوی غیب رفتند ای امین
Each day’s “state” is not like (that of) the day before: (they are passing) as a rive that hath no obstacle in its course.
حال هر روزی بدی مانند نی ** هم‌چو جو اندر روش کش بند نی
Each day’s joy is of a different kind, each day’s thought makes a different impression.
شادی هر روز از نوعی دگر ** فکرت هر روز را دیگر اثر
Comparison of the human body to a guest-house and of the diverse thoughts to the diverse guests. The gnostic, acquiescing in those thoughts of sorrow or joy, resembles a hospitable person who treats strangers with kindness., like Khalíl (Abraham); for Khalíl’s door was always open to receive his guest with honour— infidel and true believer and trusty and treacherous alike; and he would show a cheerful face to all his guests.
تمثیل تن آدمی به مهمان‌خانه و اندیشه‌های مختلف به مهمانان مختلف عارف در رضا بدان اندیشه‌های غم و شادی چون شخص مهمان‌دوست غریب‌نواز خلیل‌وار کی در خلیل باکرام ضیف پیوسته باز بود بر کافر و مومن و امین و خاین و با همه مهمانان روی تازه داشتی
This body, O youth, is a guest house: every morning a new guest comes running (into it).
هست مهمان‌خانه این تن ای جوان ** هر صباحی ضیف نو آید دوان
Beware, do not say, “This (guest) is a burden to me,” for presently he will fly back into non-existence.3645
هین مگو کین مانند اندر گردنم ** که هم اکنون باز پرد در عدم
Whatsoever comes into thy heart from the invisible world is they guest: entertain it well!
هرچه آید از جهان غیب‌وش ** در دلت ضیفست او را دار خوش
Story of the guest concerning whom the wife of the master of the house said, “The rain has set in, and our guest is left on our hands.”
حکایت آن مهمان کی زن خداوند خانه گفت کی باران فرو گرفت و مهمان در گردن ما ماند
A guest came to a certain man at a late hour: he (the master of the house) made him (at home) like a collar on the neck.
آن یکی را بیگهان آمد قنق ** ساخت او را هم‌چو طوق اندر عنق
He brought trays of food and showed him every courtesy; on that night there was a feast in their parish.
خوان کشید او را کرامتها نمود ** آن شب اندر کوی ایشان سور بود
The man spoke secretly to his wife, saying, “To-night, mistress, make two beds.”
مرد زن را گفت پنهانی سخن ** که امشب ای خاتون دو جامه خواب کن
Lay our bed towards the door, and lay a bed on the other side for the guest.”3650
پستر ما را بگستر سوی در ** بهر مهمان گستر آن سوی دگر
The wife replied, “I will do (this) service, I shall be glad (to do it). To hear is to obey, O light of mine eyes!”
گفت زن خدمت کنم شادی کنم ** سمع و طاعه ای دو چشم روشنم
The wife laid both the beds and (then) went off to the circumcision feast and stayed there (a long time).
هر دو پستر گسترید و رفت زن ** سوی ختنه‌سور کرد آنجا وطن
The worthy guest and her husband remained (in the house): the host set before him a dessert of fruit and wine.
ماند مهمان عزیز و شوهرش ** نقل بنهادند از خشک و ترش
Both the excellent men related (to each other) their good and bad experiences (and sat) chatting till midnight.
در سمر گفتند هر دو منتجب ** سرگذشت نیک و بد تا نیم شب
Afterwards the guest, being sleepy and tired of talking, went to the bed that was on the opposite side to the door.3655
بعد از آن مهمان ز خواب و از سمر ** شد در آن پستر که بد آن سوی در
From (a feeling of) shame (delicacy) the husband did not tell him anything or say, “My dear friend, your bed is on this side;
شوهر از خجلت بدو چیزی نگفت ** که ترا این سوست ای جان جای خفت
I have had the bed for you to sleep in laid over there, most noble sir.”
که برای خواب تو ای بوالکرم ** پستر آن سوی دگر افکنده‌ام