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
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
(So) the arrangement which he had made with his wife was altered, and the guest lay down on the other side (of the room).
آن قراری که به زن او داده بود ** گشت مبدل و آن طرف مهمان غنود
During the night it began to rain violently in that place, (and continued so long) that they were astonished at the thickness of the clouds.
آن شب آنجا سخت باران در گرفت ** کز غلیظی ابرشان آمد شگفت
(When) the wife came (home), she thought her husband was sleeping towards the door, and the uncle on the other side.3660
زن بیامد بر گمان آنک شو ** سوی در خفتست و آن سو آن عمو
The wife immediately undressed and went to bed and kissed the guest fondly several times.
رفت عریان در لحاف آن دم عروس ** داد مهمان را به رغبت چند بوس
“O worthy man,” said she, “I was afraid (of this), and now that very thing has happened, that very thing has happened, that very thing!
گفت می‌ترسیدم ای مرد کلان ** خود همان آمد همان آمد همان