چون امیدت لاست زو پرهیز چیست ** با انیس طمع خود استیز چیست
Since your hope is (in) non-existence, why (this) avoidance of it? Why (this) strife with what is congenial to your desire?
چون انیس طمع تو آن نیستیست ** از فنا و نیست این پرهیز چیست
Since that non-existence is congenial to your desire, why this avoidance of nonentity and non-existence?
گر انیس لا نه‌ای ای جان به سر ** در کمین لا چرایی منتظر 1375
O (dear) soul, if you are not inwardly congenial to non-existence, why are you waiting in ambush for non-existence?
زانک داری جمله دل برکنده‌ای ** شست دل در بحر لا افکنده‌ای
You have torn your heart away from all that you own, you have cast the net of your heart into the sea of non-existence.
پس گریز از چیست زین بحر مراد ** که بشستت صد هزاران صید داد
Wherefore, then, (this) flight from this sea of (heart's) desire that has put hundreds of thousands of prey into your net?
از چه نام برگ را کردی تو مرگ ** جادوی بین که نمودت مرگ برگ
Wherefore have you given the name “death” to (what is really) provision (for the spirit)? Observe the sorcery that has caused the provision (barg) to seem to you death (marg).
هر دو چشمت بست سحر صنعتش ** تا که جان را در چه آمد رغبتش
The magic of His (God's) doing has bound both your eyes, so that desire for the (worldly) pit has come over your soul.
در خیال او ز مکر کردگار ** جمله صحرا فوق چه زهرست و مار 1380
Through the contrivance of the Creator, in its (your soul's) fancy all the expanse above the pit is (full of) poison and snakes;
لاجرم چه را پناهی ساختست ** تا که مرگ او را به چاه انداختست
Consequently it has made the pit a refuge (for itself), so that (fear of) death has cast it into the pit.
اینچ گفتم از غلطهات ای عزیز ** هم برین بشنو دم عطار نیز
(Having heard) what I have said concerning your misapprehensions, O dear friend, hear also the utterance of ‘Attár on this same (subject).