The Fragile Vial

The good eyes are upon him with jealousy because his beauty is boundless.  
I want a mouth as wide as the sky to describe that envy of the kingdom.  
Even if I find such a mouth and a hundred like it, it would be too narrow to express this lament.  
If I don't say this much, O support, the glass of my heart will break from weakness.  
Since I see the glass of my heart as delicate, I have torn many robes for comfort.  
Every month, for three days, O idol, I must surely become mad.  
Today is the first of those three days; it is a victorious day, not a turquoise one.  
Every heart that was in the sorrow of the king would have its head at the beginning of the month.  
The story of Mahmud and the qualities of Ayaz, as I became mad, now left the tune.  
The explanation that what is explained is the form of the story, and then that form is suitable for these form-takers and suitable for their mirror of depiction. From the sanctity that the truth of this story has, speech is ashamed of this revelation, and from embarrassment, the head, beard, and pen are lost, and the wise is sufficient with a hint.  
Because the elephant saw India in a dream, the hope of tribute ruined the village.  
How can the order and rhyme come to me after the foundations of well-being are lost?  
I do not have a single madness in my sorrows, but madness within madness within madness.  
My body melted from the hints of the symbols since I witnessed permanence in annihilation.  
O Ayaz, from your love, I became like hair; I remained from your story, tell my story.  
I read many tales of your love with my soul; you read me, who became a tale.  
You are reading, not me, O leader; I am the mountain, you are Moses, and this is the voice.  
What does the poor mountain know of speech, because Moses knows that it is empty?  
The mountain knows to the extent of itself; it has a little of the spirit's grace.  
To make an astrolabe for him, to get a scent of the sun's state.  
The soul that seeks correctness from the astrolabe, what does it know of the sky and the sun?  
You who look through the astrolabe, you are certainly very deficient in seeing the world.  
You have seen the world to the extent of your sight; why have you rubbed the world's mustache?  
Seek the kohl of the mystics, so that this eye becomes like a stream.  
If I have a bit of reason and intelligence, what is this madness and confused speaking?  
Since my brain is empty of reason and sense, what is my fault in this confusion?  
It is not his fault that he took my reason; the reason of all the wise died before him.  
O protector of reason, the seducer of intelligence, none but you is hoped for by the minds.  
I have not desired reason since you made me mad; I have not envied beauty since you adorned me.  
Is my madness in your love delightful? Say yes, and God will reward you.  
Whether he speaks in Arabic or Persian, where is the ear and intelligence to reach its understanding?  
His wine is not suitable for every mind; his circle is not a mockery for every ear.  
Again, I came madly; go, go, O soul, quickly bring a chain.  
Other than the chain of the beloved's hair, if you bring two hundred chains, I will tear them.  
The wisdom of looking at the shoe and the coat, "Let man consider from what he is created."  
Return to the story of Ayaz's love, for it is a treasure full of secrets.  
He goes every day to the upper chamber to see a shoe with a coat.  
Because existence brings great intoxication, it takes reason from the head and shame from the heart.  
For hundreds of thousands of past centuries, this intoxication of existence has led the way from this ambush.  
Azrael became Iblis from this intoxication, questioning why Adam should become my chief.  
I am also a master and the son of a master, capable and ready for a hundred skills.  
In skill, I am not less than anyone, to stand in service before the enemy.  
I was born of fire, he from clay; what place does clay have before fire?  
Where was he in that distance when I was the head of the world and the pride of the time?  
He created the jinn from a smokeless flame of fire, and His saying about Iblis, "He was of the jinn, so he transgressed."  
The fire of the foolish soul was blazing, for the child is the secret of the father.  
No, I spoke wrongly, for it was the wrath of God; why bring a cause for an ailment?  
A work without cause is free from causes, continuous and established from eternity.  
In the perfection of pure creation, what room is there for a cause or an event?  
What is the essence of water? Our creation is His work; the work is the essence, and water is the form like the skin.  
Know love, O hazelnut of the body, your soul seeks the essence and breaks your skin.  
The hell that loves the skin, "We will replace their skins," is its punishment.  
Your meaning and essence govern the fire, but the fire uses your skin as fuel.  
The wooden jug in which there is boiling water, the power of the fire is all on its container.  
The meaning of man governs the fire; the ruler of hell in him is not perishable.  
So do not increase the body, increase the meaning, so that you may be like the ruler of the fire.  
You have added skins upon skins, so you are like a skin in smoke.  
Because the fire has no fodder but skin, the wrath of God is a skin for that pride.  
This pride is the result of the skin; wealth and status are its friends.  
What is this pride? It is ignorance of the core, frozen like ice from the sun.  
When it becomes aware of the sun, the ice does not remain; it becomes soft, warm, and moves swiftly.  
From seeing the core, all the body's greed is gone; it becomes humble and a lover, for humility is from greed.  
When it does not see the core, it is content with the skin; the bond of "honor from contentment" is its prison.  
Honor here is infidelity, and humility is religion; how can a stone become a gem without perishing?  
In the state of being a stone, then "I am," the time of becoming poor is your annihilation.  
Pride always seeks wealth and status because the dung beetle's perfection is from dung.  
These two nurses increase the skin, fat, flesh, pride, and arrogance.  
They did not raise their eyes to the lip, so they considered the skin as the lip.  
Iblis was the leader of this path, who became prey to the net of status.  
When that chief laid thorns on this path, whoever was hurt by him said, "Curse be upon Iblis."  
Meaning this sorrow is upon me from his treachery; treachery was that leader's precedent.  
After him, century upon century came, all following his tradition.  
Whoever lays a bad tradition, O youth, so that after him people fall into blindness,  
All that blame will gather upon him, for he was the head, and they were the tail.  
But Adam brought forth the shoe and that coat, saying, "I am from clay."  
Since Ayaz's shoe was his focus, he was ultimately praised.  
The absolute work is the workshop of non-existence; what is the workshop of existence but non-existence?  
Does anyone write on what is already written, or plant a seed in a planted place?  
He seeks a paper that is unwritten, plants a seed in a place that is unplanted.  
So, brother, be an unplanted place, be a blank, unwritten paper.  
So that you may be honored by "Nun and the Pen," so that the seed of that generous one may be planted in you.