زین حواله رغبت افزا در سجود ** کاهلی جبر مفرست و خمود
Because of this resignation (to Thy will) do Thou increase our desire for worship (of Thee): do not send (upon us) the sloth and stagnation of necessitarianism.
جبر باشد پر و بال کاملان ** جبر هم زندان و بند کاهلان
Necessitarianism is the wing and pinion of the perfect; necessitarianism is also the prison and chains of the slothful.
هم‌چو آب نیل دان این جبر را ** آب مومن را و خون مر گبر را
Know that this necessitarianism is like the water of the Nile— water to the true believer and blood to the infidel.
بال بازان را سوی سلطان برد ** بال زاغان را به گورستان برد
Wings carry falcons to the king; wings carry crows to the graveyard.
باز گرد اکنون تو در شرح عدم ** که چو پازهرست و پنداریش سم 1445
Now return to the description of non-existence, for it (non-existence) is like bezoar, though you think it is poison.
هم‌چو هندوبچه هین ای خواجه‌تاش ** رو ز محمود عدم ترسان مباش
Hark, O fellow-servant, go and, like the Hindú boy, be not afraid of the Mahmúd of non-existence.
از وجودی ترس که اکنون در ویی ** آن خیالت لاشی و تو لا شیی
Be afraid of the existence in which you are now: that phantasy of yours is nothing and you (yourself) are nothing.
لاشیی بر لاشیی عاشق شدست ** هیچ نی مر هیچ نی را ره زدست
One nothing has fallen in love with another nothing: has any naught ever waylaid (and attacked) any other naught?
چون برون شد این خیالات از میان ** گشت نامعقول تو بر تو عیان
When these phantasies have departed from before you, that which your understanding hath not conceived becomes clear to you.
لیس للماضین هم الموت انما لهم حسره الموت
Those who have passed away do not grieve on account of death; their only regret is to have missed the opportunities (of life).
راست گفتست آن سپهدار بشر ** که هر آنک کرد از دنیا گذر 1450
That captain of mankind has said truly that no one who has passed away from this world
نیستش درد و دریغ و غبن موت ** بلک هستش صد دریغ از بهر فوت
Feels sorrow and regret and disappointment on account of death; nay, but he feels a hundred regrets for having missed the opportunity,
که چرا قبله نکردم مرگ را ** مخزن هر دولت و هر برگ را
Saying (to himself), “Why did not I make death my object —(death, which is) the store-house of every fortune and every provision—
قبله کردم من همه عمر از حول ** آن خیالاتی که گم شد در اجل
(And why), through seeing double, did I make the lifelong object of my attention those phantoms that vanished at the fated hour?”
حسرت آن مردگان از مرگ نیست ** زانست کاندر نقشها کردیم ایست
The grief of the dead is not on account of death; it is because (so they say) “we dwelt upon the (phenomenal) forms,
ما ندیدیم این که آن نقش است و کف ** کف ز دریا جنبد و یابد علف 1455
And this we did not perceive, that those are (mere) form and foam, (and that) the foam is moved and fed by the Sea.”
چونک بحر افکند کفها را به بر ** تو بگورستان رو آن کفها نگر
When the Sea has cast the foam-flakes on the shore, go to the graveyard and behold those flakes of foam!
پس بگو کو جنبش و جولانتان ** بحر افکندست در بحرانتان
Then say (to them), “Where is your movement and gyration (now)? The Sea has cast you into the crisis (of a deadly malady)”—
تا بگویندت به لب نی بل به حال ** که ز دریا کن نه از ما این سال
In order that they may say to you, not with their lips but implicitly, “Ask this question of the Sea, not of us.”
نقش چون کف کی بجنبد بی ز موج ** خاک بی بادی کجا آید بر اوج
How should the foam-like (phenomenal) form move without the wave? How should the dust rise to the zenith without a wind?
چون غبار نقش دیدی باد بین ** کف چو دیدی قلزم ایجاد بین 1460
Since you have perceived the dust, namely, the form, perceive the wind; since you have perceived the foam, perceive the ocean of Creative Energy.
هین ببین کز تو نظر آید به کار ** باقیت شحمی و لحمی پود و تار
Come, perceive (it), for insight (is the only thing) in you (that) avails: the rest of you is a piece of fat and flesh, a weft and warp (of bones, muscles, etc.).
شحم تو در شمعها نفزود تاب ** لحم تو مخمور را نامد کباب
Your fat never increased the light in candles, your flesh never became roast-meat for any one drunken with (spiritual) wine.
در گداز این جمله تن را در بصر ** در نظر رو در نظر رو در نظر
Dissolve the whole of this body of yours in vision: pass into sight, pass into sight, into sight!
یک نظر دو گز همی‌بیند ز راه ** یک نظر دو کون دید و روی شاه
One sight perceives (only) two yards of the road; another sight has beheld the two worlds and the Face of the King.
در میان این دو فرقی بی‌شمار ** سرمه جو والله اعلم بالسرار 1465
Between these twain there is an incalculable difference: seek the collyrium—and God best knoweth the things occult.