A dead (lifeless) doll is given to (young) girls, for they are ignorant of the play (dalliance) of living (men).
دختران را لعبت مرده دهند ** که ز لعب زندگان بی‌آگهند
A wooden sword is better suited to children (young boys), since they have not the strength and power (that comes) from manhood.
چون ندارند از فتوت زور و دست ** کودکان را تیغ چوبین بهترست
Infidels are content with the figures of the prophets which are painted (and kept) in churches;
کافران قانع بنقش انبیا ** که نگاریده‌ست اندر دیرها
(But) as we have (enjoy) a bright period (of inward illumination) from those moons, we have no care for a shadow-figure.3600
زان مهان ما را چو دور روشنیست ** هیچ‌مان پروای نقش سایه نیست
The one figure of him (the prophet) is seated in the (sublunary) world, while his other figure is in heaven, like the moon.
این یکی نقشش نشسته در جهان ** وآن دگر نقشش چو مه در آسمان
This mouth of him is speaking on subtle points (of religion) to those sitting beside him, while the other (mouth) is (engaged) in discourse with God and intimate (with Him).
این دهانش نکته‌گویان با جلیس ** و آن دگر با حق به گفتار و انیس
His outward ear is apprehending these (external) words, while his spiritual ear is drawing (into itself) the mysteries of (the Creative Word) Be.
گوش ظاهر این سخن را ضبط کن ** گوش جانش جاذب اسرار کن
His outward eye is apprehending human forms and features, while his inward eye is dazzled in (the glory of) the eye did not stray.
His outward feet stand evenly in the row (of worshippers) in the mosque, while his spiritual feet are (engaged) in circumambulation above the sky.3605
پای ظاهر در صف مسجد صواف ** پای معنی فوق گردون در طواف
Reckon up every member of him (and judge of it) in like fashion: this (bodily part) is within Time, while that (spiritual part) is beyond Time.
جزو جزوش را تو بشمر هم‌چنین ** این درون وقت و آن بیرون حین
This which is in Time endures till death, while the other is the associate of everlastingness and the peer of eternity.
این که در وقتست باشد تا اجل ** وان دگر یار ابد قرن ازل
One name of him is “owner of the two empires”; one description of him is “Imám of the two qiblas.”
هست یک نامش ولی الدولتین ** هست یک نعتش امام القبلتین
The religious seclusion and the forty days' fast are no longer incumbent on him: no cloud is overclouding him any more.
خلوت و چله برو لازم نماند ** هیچ غیمی مر ورا غایم نماند
His solitary cell is (resplendent as) the sun's orb: how should alien night throw a veil over it?3610
قرص خورشیدست خلوت‌خانه‌اش ** کی حجاب آرد شب بیگانه‌اش
Sickness and abstinence are gone, the crisis is past: his infidelity has become faith, and disbelief is no more.
علت و پرهیز شد بحران نماند ** کفر او ایمان شد و کفران نماند
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
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