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5
4127-4151

  • Hark, O Pharaoh, hold thy hand from (renounce) Egypt: there are a hundred Egypts within the Egypt of the Spirit.
  • هین بدار از مصر ای فرعون دست  ** در میان مصر جان صد مصر هست 

  • Thou sayest to the vulgar, ‘I am a Lord,’ being unaware of the essential natures of both these names.
  • تو انا رب همی‌گویی به عام  ** غافل از ماهیت این هر دو نام 

  • How should a Lord be trembling (with hope or fear) for that which is lorded over? How should one who knows ‘I’ be in bondage to body and soul?
  • رب بر مربوب کی لرزان بود  ** کی انادان بند جسم و جان بود 

  • Lo, we are (the real) ‘I,’ having been freed from (the unreal) ‘I,’ from the ‘I’ that is full of tribulation and trouble. 4130
  • نک انا ماییم رسته از انا  ** از انای پر بلای پر عنا 

  • To thee, O cur, that ‘I’-hood was baleful, (but) in regard to us it was irreversibly ordained felicity.
  • آن انایی بر تو ای سگ شوم بود  ** در حق ما دولت محتوم بود 

  • Unless thou hadst had this vindictive ‘I’-hood, how should such fortune have bidden us welcome?
  • گر نبودیت این انایی کینه‌کش  ** کی زدی بر ما چنین اقبال خوش 

  • In thanksgiving for our deliverance from the perishable abode we are (now) admonishing thee on this gallows.
  • شکر آنک از دار فانی می‌رهیم  ** بر سر این دار پندت می‌دهیم 

  • The gallows (dár) on which we are killed is the Buráq on which we ride (to Heaven); the abode (dár) possessed by thee is delusion and heedlessness.
  • دار قتل ما براق رحلتست  ** دار ملک تو غرور و غفلتست 

  • This (gallows) is a life concealed in the form of death, while that (abode) is a death concealed in the husk of life. 4135
  • این حیاتی خفیه در نقش ممات  ** وان مماتی خفیه در قشر حیات 

  • (Here) light seems as fire, and fire as light: else, how should this world have been the abode of delusion?”
  • می‌نماید نور نار و نار نور  ** ورنه دنیا کی بدی دارالغرور 

  • Beware, do not make (too much) haste: first become naught, and when you sink (into non-existence) rise from the radiant East!
  • هین مکن تعجیل اول نیست شو  ** چون غروب آری بر آ از شرق ضو 

  • The heart was dumbfounded by the eternal “I”-hood: this (unreal) “I”-hood became insipid and opprobrious (in its sight).
  • از انایی ازل دل دنگ شد  ** این انایی سرد گشت و ننگ شد 

  • The spirit was made glad by that “I”-hood without “I” and sprang away from the “I”-hood of the world.
  • زان انای بی‌انا خوش گشت جان  ** شد جهان او از انایی جهان 

  • Since it has been delivered from “I,” it has now become “I”: blessings on the “I” that is without affliction; 4140
  • از انا چون رست اکنون شد انا  ** آفرینها بر انای بی عنا 

  • For it is fleeing (from its unreal “I”-hood), and (the real) “I”-hood is running after it, since it saw it (the spirit) to be selfless.
  • کو گریزان و انایی در پیش  ** می‌دود چون دید وی را بی ویش 

  • (If) you seek it (the real “I”-hood), it will not become a seeker of you: (only) when you have died (to self) will that which you seek become your seeker.
  • طالب اویی نگردد طالبت  ** چون بمردی طالبت شد مطلبت 

  • (If) you are living, how should the corpse-washer wash you? (If) you are seeking, how should that which you seek go in search of you?
  • زنده‌ای کی مرده‌شو شوید ترا  ** طالبی کی مطلبت جوید ترا 

  • If the intellect could discern the (true) way in this question, Fakhr-i Rází would be an adept in religious mysteries;
  • اندرین بحث ار خرده ره‌بین بدی  ** فخر رازی رازدان دین بدی 

  • 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