در مدارس طالب علمی که نیست ** در صوامع طالب حلمی که نیست 1365
In the colleges he seeks a knowledge that is not in being; in the Christian monasteries he seeks a morality that is not in being.
هستها را سوی پس افکنده‌اند ** نیستها را طالبند و بنده‌اند
They (the intelligent) have thrown the (actually) existent things behind them and are seekers of, and devoted to, the (relatively) non-existent things,
زانک کان و مخزن صنع خدا ** نیست غیر نیستی در انجلا
Because the mine and treasury of God's doing is not other than non-existence in (process of) being brought into manifestation.
پیش ازین رمزی بگفتستیم ازین ** این و آن را تو یکی بین دو مبین
We have previously given some indication of this (matter): regard this (present discourse) and that (former discourse) as one, not as two.
گفته شد که هر صناعت‌گر که رست ** در صناعت جایگاه نیست جست
It was stated (formerly) that every craftsman who appeared (in the world) sought the abode of (relative) non-existence in (exercising) his craft.
جست بنا موضعی ناساخته ** گشته ویران سقفها انداخته 1370
The builder sought an unrepaired place that had become ruined and (where) the roofs (were) fallen in.
جست سقا کوزای کش آب نیست ** وان دروگر خانه‌ای کش باب نیست
The water-carrier sought a pot with no water in it, and the carpenter a house with no door.
وقت صید اندر عدم بد حمله‌شان ** از عدم آنگه گریزان جمله‌شان
At the moment of pursuing (their object) they rushed into (relative) nonexistence; then (afterwards) they all are fleeing from non-existence.
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).
قصه‌ی سلطان محمود و غلام هندو
Story of Sultan Mahmúd and the Hindú boy.
رحمة الله علیه گفته است ** ذکر شه محمود غازی سفته است
He, God have mercy upon him, has told it: he has strung together the tale of King Mahmúd, the Ghází—
کز غزای هند پیش آن همام ** در غنیمت اوفتادش یک غلام
How, amongst the booty of his campaign in India, (there was) a boy (who) was brought into the presence of that sovereign.
پس خلیفه‌ش کرد و بر تختش نشاند ** بر سپه بگزیدش و فرزند خواند 1385
Afterwards he made him his vicegerent and seated him on the throne and gave him preferment above (the rest of) the army and called him “son.”
طول و عرض و وصف قصه تو به تو ** در کلام آن بزرگ دین بجو
Seek the length and breadth and all particulars of the story in the discourse of that prince of the Faith.
حاصل آن کودک برین تخت نضار ** شسته پهلوی قباد شهریار
In short, the lad was seated on this throne of gold beside the King-emperor.
گریه کردی اشک می‌راندی بسوز ** گفت شه او را کای پیروز روز
He wept and shed tears in burning grief. The King said to him, “O thou whose day (fortune) is triumphant,
از چه گریی دولتت شد ناگوار ** فوق املاکی قرین شهریار
Wherefore shouldst thou weep? Has thy fortune become disagreeable to thee? Thou art above kings, (thou art) the familiar companion of the Emperor.