In order that for awhile they may be delivered from sobriety (consciousness), they lay upon themselves the opprobrium of wine and minstrelsy.225
تا دمی از هوشیاری وا رهند ** ننگ خمر و زمر بر خود می‌نهند
All know that this existence is a snare, that volitional thought and memory are a hell.
جمله دانسته کای این هستی فخ است ** فکر و ذکر اختیاری دوزخ است
They are fleeing from selfhood into selflessness either by means of intoxication or by means of (some engrossing) occupation, O well-conducted man.
می‌گریزند از خودی در بیخودی ** یا به مستی یا به شغل ای مهتدی
Thou (O God) drawest the soul back from that state of not-being because it entered into unconsciousness without Thy command.
نفس را زان نیستی وا می‌کشی ** زانک بی‌فرمان شد اندر بیهشی
Neither for the Jinn (genies) nor for mankind is it (possible) to pierce through the prison of the regions of the temporal world.
لیس للجن و لا للانس ان ** ینفذوا من حبس اقطار الزمن
There is no piercing through the cavities of the highest heavens save by the power of Guidance.230
لا نفوذ الا بسلطان الهدی ** من تجاویف السموات العلی
There is no guidance save by a power that preserves the spirit of the devout from the keepers of the shooting stars.
لا هدی الا بسلطان یقی ** من حراس الشهب روح المتقی
There is no way (admittance) for any one, till he become naughted, into the audience-chamber of (Divine) Majesty.
هیچ کس را تا نگردد او فنا ** نیست ره در بارگاه کبریا
What is the means of ascension to Heaven? This not-being. Not-being is the creed and religion of the lovers (of God).
چیست معراج فلک این نیستی ** عاشقان را مذهب و دین نیستی
From self-abasement in the way of Love the fur jacket and rustic shoon became the prayer-niche of Ayáz.
پوستین و چارق آمد از نیاز ** در طریق عشق محراب ایاز
Even though he was beloved by the king (Mahmúd), and was charming and beauteous outwardly and inwardly—235
گرچه او خود شاه را محبوب بود ** ظاهر و باطن لطیف و خوب بود
(For) he had become devoid of any arrogance or ostentation or malice, and his face was a mirror for the beauty of the king—
گشته بی‌کبر و ریا و کینه‌ای ** حسن سلطان را رخش آیینه‌ای
(Yet ’twas only) because he was far removed from his (self-) existence, (that) the end of his affair was praiseworthy.
چونک از هستی خود او دور شد ** منتهای کار او محمود بد
The steadfastness of Ayáz was all the firmer forasmuch as he was taking (those) precautions in fear of arrogance.
زان قوی‌تر بود تمکین ایاز ** که ز خوف کبر کردی احتراز
He had been purified, and he had come and smitten the neck of (had beheaded) arrogance and selfishness.
او مهذب گشته بود و آمده ** کبر را و نفس را گردن زده
He was practising these devices either for the purpose of instructing (others) or for the sake of some principle of wisdom far removed from fear;240
یا پی تعلیم می‌کرد آن حیل ** یا برای حکمتی دور از وجل
Or (perhaps) the sight of his rustic shoon pleased him because (self-)existence is a shutter against the breeze of not-being,
یا که دید چارقش زان شد پسند ** کز نسیم نیستی هستیست بند
(And he looked at them) in order that the charnel-house which is (built) on not-being might open, and that he might feel the breeze of vitality and life.
تا گشاید دخمه کان بر نیستیست ** تا بیاید آن نسیم عیش و زیست
The wealth and riches and silks of this travellers' halt are a chain on the light-footed spirit.
ملک و مال و اطلس این مرحله ** هست بر جان سبک‌رو سلسله
The spirit espied the golden chain and was beguiled: it remained in the hole of a dungeon (far) from the open country.
سلسله‌ی زرین بدید و غره گشت ** ماند در سوراخ چاهی جان ز دشت
Its (the world's) appearance is (that of) Paradise, (but) in reality it is a hell; it is a viper full of venom, though its figure is (that of) a rose-cheeked (beauty).245
صورتش جنت به معنی دوزخی ** افعیی پر زهر و نقشش گل رخی
Although Hell-fire does no injury to the true believer, yet ’tis still better to pass on from that place (and leave it behind).
گرچه مؤمن را سقر ندهد ضرر ** لیک هم بهتر بود زانجا گذر
Although Hell keeps its torment far from him, yet in any case Paradise is better for him.
گرچه دوزخ دور دارد زو نکال ** لیک جنت به ورا فی کل حال
O ye deficient (in understanding), beware of this rose-cheeked one who at the time of intercourse becomes (like) a hell.
الحذر ای ناقصان زین گلرخی ** که بگاه صحبت آمد دوزخی
Story of the Hindú slave who had secretly fallen in love with his master's daughter. On learning that the girl was betrothed to the son of a nobleman, the slave sickened and began to waste away. No physician could diagnose his malady, and he (the slave) durst not tell.
حکایت غلام هندو کی به خداوندزاده‌ی خود پنهان هوای آورده بود چون دختر را با مهتر زاده‌ای عقد کردند غلام خبر یافت رنجور شد و می‌گداخت و هیچ طبیب علت او را در نمی‌یافت و او را زهره‌ی گفتن نه
A certain Khwája had a Hindú slave whom he had educated and enlivened (with knowledge).
خواجه‌ای را بود هندو بنده‌ای ** پروریده کرده او را زنده‌ای
He had taught him science and all polite accomplishments; he had lighted the candle of erudition in his heart.250
علم و آدابش تمام آموخته ** در دلش شمع هنر افروخته
That beneficent man had brought him up indulgently from childhood in the lap of kindness.
پروریدش از طفولیت به ناز ** در کنار لطف آن اکرام‌ساز
This Khwája had also a fair daughter, silver-limbed, lovely, and of excellent disposition.
بود هم این خواجه را خوش دختری ** سیم‌اندامی گشی خوش‌گوهری
When the girl had almost reached womanhood, the suitors (for her hand) were offering heavy dowries,
چون مراهق گشت دختر طالبان ** بذل می‌کردند کابین گران
And there was continually coming to him (the Khwája) from every nobleman a wooer to ask for the girl (in marriage).
می‌رسیدش از سوی هر مهتری ** بهر دختر دم به دم خوزه‌گری
The Khwája said (to himself), “Wealth has no permanence: it comes in the morning, and at night it goes in all directions (is scattered to the winds).255
گفت خواجه مال را نبود ثبات ** روز آید شب رود اندر جهات
Physical beauty too has no importance, for a (rosy) face is made yellow (pale) by a single thorn-scratch.
حسن صورت هم ندارد اعتبار ** که شود رخ زرد از یک زخم خار
Noble birth also is of small account, for he (such an one) is befooled by money and horses.”
سهل باشد نیز مهترزادگی ** که بود غره به مال و بارگی
Oh, there is many a nobleman's son who in riot and mischief has disgraced his father by his wicked deeds.
ای بسا مهتربچه کز شور و شر ** شد ز فعل زشت خود ننگ پدر
Do not court a man full of talent either, (even) if he be exquisite (in that respect), and take a warning from (the example of) Iblís.
پر هنر را نیز اگر باشد نفیس ** کم پرست و عبرتی گیر از بلیس
He (Iblís) had knowledge, (but) since he had not religious love, he beheld in Adam nothing but a figure of clay.260
علم بودش چون نبودش عشق دین ** او ندید از آدم الا نقش طین
Though you may know (all) the minutiae of knowledge, O trustworthy (scholar), not by that (means) will your two (inward) eyes that discern the invisible be opened.
گرچه دانی دقت علم ای امین ** زانت نگشاید دو دیده‌ی غیب‌بین
He (the scholar) sees nothing but a turban and beard: he asks the announcer (for information) about his (the stranger's) merits and demerits.
او نبیند غیر دستاری و ریش ** از معرف پرسد از بیش و کمیش
(But) you, O knower (of God), have no need of the announcer: you see for yourself, for you are the rising light.
عارفا تو از معرف فارغی ** خود همی‌بینی که نور بازغی
The (only) thing that matters is fear of God and religion and piety, of which the result is happiness in both worlds.
کار تقوی دارد و دین و صلاح ** که ازو باشد بدو عالم فلاح
He (the Khwája) chose a pious son-in-law who was the pride of the whole clan and stock.265
کرد یک داماد صالح اختیار ** که بد او فخر همه خیل و تبار
Then the women said, “He has no riches, he has neither nobility nor beauty nor independence.”
پس زنان گفتند او را مال نیست ** مهتری و حسن و استقلال نیست
He replied, “Those things are secondary to asceticism and religion: he (the pious man), (though) without gold, is a treasure on the face of the earth.”
گفت آنها تابع زهدند و دین ** بی‌زر او گنجیست بر روی زمین
When it became known that the girl was going to be married in earnest, (as was proved by) the hand-promise, the tokens, and the wedding-outfit,
چون به جد تزویج دختر گشت فاش ** دست پیمان و نشانی و قماش
The little slave, who was in the house, immediately became ill and weak and poorly.
پس غلام خرد که اندر خانه بود ** گشت بیمار و ضعیف و زار زود
He was wasting away like one suffering from phthisis: no physician could recognise his ailment.270
هم‌چو بیمار دقی او می‌گداخت ** علت او را طبیبی کم شناخت
Reason declared that the malady had its source in his heart (and that) medicine for the body is useless for heart-ache.
عقل می‌گفتی که رنجش از دلست ** داروی تن در غم دل باطلست
The little slave breathed no word of his (real) state and did not tell what was the cause of the pangs in his breast.
آن غلامک دم نزد از حال خویش ** کز چه می‌آید برو در سینه نیش
One night the husband said to his wife, “Ask him privately what is the matter with him.
گفت خاتون را شبی شوهر که تو ** باز پرسش در خلا از حال او
You are in the place of a mother to him: maybe he will disclose his trouble to you.”
تو به جای مادری او را بود ** که غم خود پیش تو پیدا کند