If an intoxication had come (upon you) without exertion on your part, the spiritual Cup-bearer would have kept your covenant (inviolate).
گر رسیدی مستی بی‌جهد تو ** حفظ کردی ساقی جان عهد تو
He would have been your backer and intercessor: I am devoted to the sin of him who is intoxicated by God.”
پشت‌دارت بودی او و عذرخواه ** من غلام زلت مست اله
(Ayáz said), “The forgivenesses of the whole world are (but) a mote—the reflexion of thy forgiveness, O thou from whom comes, every fortune.4110
عفوهای جمله عالم ذره‌ای ** عکس عفوت ای ز تو هر بهره‌ای
(All) forgivenesses sing the praise of thy forgiveness: there is no peer to it. O people, beware (of comparing it)!
عفوها گفته ثنای عفو تو ** نیست کفوش ایها الناس اتقوا
Grant them their lives, neither banish them from thyself: they are (the objects of) thy sweet desire, O thou who bringest (all thy) desire to fruition.
جانشان بخش و ز خودشان هم مران ** کام شیرین تو اند ای کامران
Have mercy on him that beheld thy face: how shall he endure the bitter separation from thee?
رحم کن بر وی که روی تو بدید ** فرقت تلخ تو چون خواهد کشید
Thou art speaking of separation and banishment: do what I thou wilt but do not this.
از فراق و هجر می‌گویی سخن ** هر چه خواهی کن ولیکن این مکن
A hundred thousand bitter sixtyfold deaths are not like (comparable) to separation from thy face.4115
صد هزاران مرگ تلخ شصت تو ** نیست مانند فراق روی تو
Keep the bitterness of banishment aloof from males and females, O thou whose help is besought by sinners!
تلخی هجر از ذکور و از اناث ** دور دار ای مجرمان را مستغاث
‘Tis sweet to die in hope of union with thee; the bitterness of banishment from thee is worse than fire.”
بر امید وصل تو مردن خوشست ** تلخی هجر تو فوق آتشست
Amidst Hell-fire the infidel is saying, “What pain should I feel if He (God) were to look on me (with favour)?”
گبر می‌گوید میان آن سقر ** چه غمم بودی گرم کردی نظر
For that look makes (all) pains sweet: it is the blood-price (paid) to the magicians (of Pharaoh) for (the amputation of) their hands and feet.
کان نظر شیرین کننده‌ی رنجهاست ** ساحران را خونبهای دست و پاست
Commentary on the Saying of Pharaoh's magicians in the hour of their punishment, “’Tis no harm, for lo, we shall return unto our Lord.”
تفسیر گفتن ساحران فرعون را در وقت سیاست با او کی لا ضیر انا الی ربنا منقلبون
Heaven heard the cry, “’Tis no harm”: the celestial sphere became a ball for that bat.4120
نعره‌ی لا ضیر بشنید آسمان ** چرخ گویی شد پی آن صولجان
(The magicians said), “The punishment inflicted by Pharaoh is no harm to us: the grace of God prevails over the violence of (all) others.
ضربت فرعون ما را نیست ضیر ** لطف حق غالب بود بر قهر غیر
If thou shouldst (come to) know our secret, O misleader, (thou wouldst see that) thou art delivering us from pain, O man whose heart is blind.
گر بدانی سر ما را ای مضل ** می‌رهانیمان ز رنج ای کوردل
Hark, come and from this quarter behold this organ pealing ‘Oh, would that my people knew!’
God's bounty hath bestowed on us a Pharaohship, (but) not a perishable one like thy Pharaohship and kingdom.
داد ما را داد حق فرعونیی ** نه چو فرعونیت و ملکت فانیی
Lift up thy head and behold the living and majestic kingdom, O thou who hast been deluded by Egypt and the river Nile.4125
سر بر آر و ملک بین زنده و جلیل ** ای شده غره به مصر و رود نیل
If thou wilt take leave of this filthy tattered cloak, thou wilt drown the (bodily) Nile in the Nile of the spirit.
گر تو ترک این نجس خرقه کنی ** نیل را در نیل جان غرقه کنی
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;
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