- He (Ayáz)’had (two) stones in his sleeve: he quickly reduced it to dust, (for) that seemed to him the right course.
- سنگها در آستین بودش شتاب ** خرد کردش پیش او بود آن صواب
- Or (perhaps) that entirely sincere man had dreamed of this and put the two stones under his arm,
- یا به خواب این دیده بود آن پر صفا ** کرده بود اندر بغل دو سنگ را
- Like Joseph to whom at the bottom of the well his ultimate fortunes was revealed by God.
- همچو یوسف که درون قعر چاه ** کشف شد پایان کارش از اله
- To whomsoever He (God) has announced victory and triumph —to him success and unsuccess are one.
- هر که را فتح و ظفر پیغام داد ** پیش او یک شد مراد و بیمراد
- To whomsoever the favour of the Friend has become a surety —what fear should he have of defeat and (painful) combat 4060
- هر که پایندان وی شد وصل یار ** او چه ترسد از شکست و کارزار
- When it has become certain to him that he will checkmate (his Opponent), the loss of his horse (knight) and elephant (bishop) is a trifle to him
- چون یقین گشتش که خواهد کرد مات ** فوت اسپ و پیل هستش ترهات
- If his horse be taken by any one who desires to take the horse, let the horse go; (for) is not he (by God’s help), the winner?
- گر برد اسپش هر آنک اسپجوست ** اسپ رو گو نه که پیش آهنگ اوست
- How should there be an affinity between a man and a horse? His love for the horse is (only) for the purpose of getting in front (of others).
- مرد را با اسپ کی خویشی بود ** عشق اسپش از پی پیشی بود
- Do not endure all this anguish for the sake of (mere) forms: grasp the reality without (suffering) headache on account of a form.
- بهر صورتها مکش چندین زحیر ** بیصداع صورتی معنی بگیر
- The ascetic feels anxiety concerning his latter end: (he considers) what will be his plight on the Day of Reckoning; 4065
- هست زاهد را غم پایان کار ** تا چه باشد حال او روز شمار
- (But) the gnostics, having become conscious of the beginning, are free from anxiety and (care for) the ultimate conditions.
- عارفان ز آغاز گشته هوشمند ** از غم و احوال آخر فارغاند
- (Formerly) the gnostic had the same fear and hope (as the ascetic), (but) his knowledge of the past devoured both those (feelings).
- بود عارف را همین خوف و رجا ** سابقهدانیش خورد آن هر دو را
- He perceived that in the past he had sown pulse: he knows what the produce will be.
- دید کو سابق زراعت کرد ماش ** او همیداند چه خواهد بود چاش
- He is a gnostic and has been delivered from fear and dread: the sword of God has cut lamentation asunder
- عارفست و باز رست از خوف و بیم ** های هو را کرد تیغ حق دو نیم
- (Formerly) he had from God (feelings of) fear and hope: the fear has passed away and the hope has come into clear view. 4070
- بود او را بیم و اومید از خدا ** خوف فانی شد عیان گشت آن رجا
- When he (Ayáz) broke that choice pearl, thereupon from the Amirs arose a hundred clamours and outcries—
- چون شکست او گوهر خاص آن زمان ** زان امیران خاست صد بانگ و فغان
- “What recklessness is this! By God, whoever has broken this luminous pearl is an infidel”—
- کین چه بیباکیست والله کافرست ** هر که این پر نور گوهر را شکست
- And (yet) the whole company (of Amirs) in their ignorance and blindness had broken the pearl of the King’s command.
- وآن جماعت جمله از جهل و عما ** در شکسته در امر شاه را
- The precious pearl, the product of love and affection—why was it (ever) veiled from hearts like those?
- قیمتی گوهر نتیجهی مهر و ود ** بر چنان خاطر چرا پوشیده شد
- How the Amirs reviled Ayáz, saying, “Why did he break it?” and how Ayáz answered them.
- تشنیع زدن امرا بر ایاز کی چرا شکستش و جواب دادن ایاز ایشان را
- Ayáz said, “O renowned princes, is the King’s command more precious or the pearl? 4075
- گفت ایاز ای مهتران نامور ** امر شه بهتر به قیمت یا گهر
- In your eyes is the command of the sovereign or this goodly pearl superior? For God’s sake (tell me that)!
- امر سلطان به بود پیش شما ** یا که این نیکو گهر بهر خدا
- O ye whose gaze is (fixed) upon the pearl, not upon the King, the ghoul is your object of desire, not the highway.
- ای نظرتان بر گهر بر شاه نه ** قبلهتان غولست و جادهی راه نه
- I will never avert my gaze from the King, I will not turn my face towards a stone, like the polytheist.
- من ز شه بر مینگردانم بصر ** من چو مشرک روی نارم با حجر
- Devoid of the (spiritual) pearl is the soul that prefers a coloured stone and puts my King behind.”
- بیگهر جانی که رنگین سنگ را ** برگزیند پس نهد شاه مرا
- Turn thy back towards the rose-colored doll, lose thy reason in Him who bestows the colour. 4080
- پشت سوی لعبت گلرنگ کن ** عقل در رنگآورنده دنگ کن
- Come into the river (of reality), dash the pitcher (of phenomenal form) against the stone, set fire to (mere) scent and colour.
- اندر آ در جو سبو بر سنگ زن ** آتش اندر بو و اندر رنگ زن
- If thou art not one of the brigands on the Way of the Religion, do not be addicted, like women, to colour and scent.
- گر نهای در راه دین از رهزنان ** رنگ و بو مپرست مانند زنان
- Those princes cast down their heads, craving with (all) their soul to be excused for that (act of) forgetfulness.
- سر فرود انداختند آن مهتران ** عذرجویان گشه زان نسیان به جان
- At that moment from the heart of each one (of them) two hundred sighs were going (up), like a (great) smoke, to heaven.
- از دل هر یک دو صد آه آن زمان ** همچو دودی میشدی تا آسمان
- The King made a sign to the ancient executioner, as though to say, "Remove these vile wretches from my seat of honour. 4085
- کرد اشارت شه به جلاد کهن ** که ز صدرم این خسان را دور کن
- How are these vile wretches worthy of my seat of honour, when they break my command for the sake of a stone?
- این خسان چه لایق صدر مناند ** کز پی سنگ امر ما را بشکنند
- For the sake of a coloured stone my command is held contemptible and cheap by evil-doers like these.”
- امر ما پیش چنین اهل فساد ** بهر رنگین سنگ شد خوار و کساد
- How the King was about to kill the Amirs, and how Ayáz made intercession before the royal throne, saying, “‘Tis better to forgive.”
- قصد شاه به کشتن امرا و شفاعت کردن ایاز پیش تخت سلطان کی ای شاه عالم العفو اولی
- Then Ayáz, who was abounding in love, sprang up and ran to the throne of that mighty Sultan.
- پس ایاز مهرافزا بر جهید ** پیش تخت آن الغ سلطان دوید
- He made a prostration and spoke with bated breath, saying, "O Emperor at whom the celestial sphere is astounded,
- سجدهای کرد و گلوی خود گرفت ** کای قبادی کز تو چرخ آرد شگفت
- O Humá from whom (all) humá’s have (their) auspiciousness, and every man (his) generosity, 4090
- ای همایی که همایان فرخی ** از تو دارند و سخاوت هر سخی
- O Noble One before whose self-sacrifice (all) acts of nobility in the world are hidden (eclipsed) and disappear,
- ای کریمی که کرمهای جهان ** محو گردد پیش ایثارت نهان
- O Lovely One whom the red rose beheld and tore its shirt in shame,
- ای لطیفی که گل سرخت بدید ** از خجالت پیرهن را بر درید
- Forgiveness (itself) is fully content with thy forgivingness: because of thy pardon the foxes prevail over the lion.
- از غفوری تو غفران چشمسیر ** روبهان بر شیر از عفو تو چیر
- Whosoever treats thy command with insolence, whom should he have to support him except thy pardon?
- جز که عفو تو کرا دارد سند ** هر که با امر تو بیباکی کند
- The heedlessness and irreverence of these sinners arise from the abundance of thy pardon (clemency), O mine of pardon." 4095
- غفلت و گستاخی این مجرمان ** از وفور عفو تست ای عفولان
- Heedlessness always grows up from irreverence, for (only) reverence will remove the inflammation from the eye .
- دایما غفلت ز گستاخی دمد ** که برد تعظیم از دیده رمد
- The heedlessness and wicked forgetfulness (which) he (the sinner) has learned will be consumed by the fire of reverence.
- غفلت و نسیان بد آموخته ** ز آتش تعظیم گردد سوخته
- Awe (of God) will bestow on him wakefulness and keen wittedness: negligence and forgetfulness will leap forth from his heart.
- هیبتش بیداری و فطنت دهد ** سهو نسیان از دلش بیرون جهد
- Folk do not fall asleep at the time of a raid, lest any one should carry off his (the sleeper’s) cloak.
- وقت غارت خواب ناید خلق را ** تا بنرباید کسی زو دلق را
- Since sleep is banished by fear for one’s cloak, how should the sleep of forgetfulness be (possible when accompanied) with fear for one’s throat? 4100
- خواب چون در میرمد از بیم دلق ** خواب نسیان کی بود با بیم حلق
- (The text) do not punish (us) if we forget is evidence that forgetfulness too, in a certain way, is sinful,
- لاتاخذ ان نسینا شد گواه ** که بود نسیان بوجهی هم گناه
- Because he (who was forgetful) did not attain to complete reverence, or else forgetfulness would not have assailed him
- زانک استکمال تعظیم او نکرد ** ورنه نسیان در نیاوردی نبرد
- Although (his) forgetfulness was necessary and inevitable, (yet) he was a free agent in employing the means (by which it was produced);
- گرچه نسیان لابد و ناچار بود ** در سبب ورزیدن او مختار بود
- For he showed remissness in his feelings of reverence, so that forgetfulness was born or negligence and trespass.
- که تهاون کرد در تعظیمها ** تا که نسیان زاد یا سهو و خطا
- (‘Tis) like (the case of) the drunken man who commits sins and says, “I was excused from (responsibility for) myself” 4105
- همچو مستی کو جنایتها کند ** گوید او معذور بودم من ز خود