حبذا دو چشم پایان بین راد ** که نگه دارند تن را از فساد
How excellent are two noble end-discerning eyes that preserve the body from corruption!
آن ز پایان‌دید احمد بود کو ** دید دوزخ را همین‌جا مو به مو
That (foresight) was (derived) from the vision of the end that was seen by Ahmad (Mohammed), who even here (in the present life) saw Hell, hair by hair,
دید عرش و کرسی و جنات را ** تا درید او پرده‌ی غفلات را
And saw the Throne (of God) and the Footstool and the Gardens (of Paradise), so that he rent the veil of (our) forgetfulnesses.
گر همی‌خواهی سلامت از ضرر ** چشم ز اول بند و پایان را نگر 1360
If you desire to be safe from harm, close your eye to the beginning and contemplate the end,
تا عدمها ار ببینی جمله هست ** هستها را بنگری محسوس پست
That you may regard all (apparent) nonentities as (really) existent and look upon (all) entities, (so far as they are) perceived by the senses, as of low degree.
این ببین باری که هر کش عقل هست ** روز و شب در جست و جوی نیستست
At least consider this, that every one who possesses reason is daily and nightly in quest of the (relatively) non-existent.
در گدایی طالب جودی که نیست ** بر دکانها طالب سودی که نیست
In begging, he seeks a munificence that is not in being; in the shops he seeks a profit that is not in being.
در مزارع طالب دخلی که نیست ** در مغارس طالب نخلی که نیست
In the cornfields he seeks an income (crop) that is not in being; in the plantations he seeks a date-palm that is not in being.
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.
تو برین تخت و وزیران و سپاه ** پیش تختت صف زده چون نجم و ماه 1390
Thou art (seated) on this throne, while the viziers and soldiers are ranged in file before thy throne, like the stars and the moon.”
گفت کودک گریه‌ام زانست زار ** که مرا مادر در آن شهر و دیار
The boy said, “The cause of my weeping bitterly is that in yonder city and country my mother
از توم تهدید کردی هر زمان ** بینمت در دست محمود ارسلان
Was always threatening me with thee, (saying), ‘May I see you in the hands of the lion, Mahmúd!’
پس پدر مر مادرم را در جواب ** جنگ کردی کین چه خشمست و عذاب
Then my father would wrangle with my mother (and say) in reply, ‘What wrath and torment is this (that you would inflict on him)?
می‌نیابی هیچ نفرینی دگر ** زین چنین نفرین مهلک سهلتر
Cannot you find any other curse lighter than this deadly curse?
سخت بی‌رحمی و بس سنگین‌دلی ** که به صد شمشیر او را قاتلی 1395
You are very pitiless and exceedingly hard-hearted, for you are (virtually) killing him with a hundred swords.’
من ز گفت هر دو حیران گشتمی ** در دل افتادی مرا بیم و غمی
I used to be dismayed by the talk of both: a (great) terror and pain would come into my heart,
تا چه دوزخ‌خوست محمود ای عجب ** که مثل گشتست در ویل و کرب
(Thinking), ‘Oh, wonderful! What a hellish person Mahmúd must be, since he has become proverbial for woe and anguish!’
من همی‌لرزیدمی از بیم تو ** غافل از اکرام و از تعظیم تو
I used to tremble in fear of thee, being ignorant of thy gracious treatment and high regard.
مادرم کو تا ببیند این زمان ** مر مرا بر تخت ای شاه جهان
Where is my mother, that she might see me now (seated) on the throne, O King of the world?”
فقر آن محمود تست ای بی‌سعت ** طبع ازو دایم همی ترساندت 1400
(Spiritual) poverty is your Mahmúd, O man without affluence: your (sensual) nature is always making you afraid of it.
گر بدانی رحم این محمود راد ** خوش بگویی عاقبت محمود باد
If you come to know the mercifulness of this noble Mahmúd, you will cry joyously, “May the end be praised (mahmúd)!”
فقر آن محمود تست ای بیم‌دل ** کم شنو زین مادر طبع مضل
Poverty is your Mahmúd, O craven-hearted one: do not listen to this mother, namely, your misguiding nature.
چون شکار فقر کردی تو یقین ** هم‌چوکودک اشک باری یوم دین
When you become a prey to poverty, you will certainly shed tears (of delight), like the Hindú boy, on the Day of Judgement.
گرچه اندر پرورش تن مادرست ** لیک از صد دشمنت دشمن‌ترست
Although the body is (like) a mother in fostering (the spirit), yet it is more inimical to you than a hundred enemies.
تن چو شد بیمار داروجوت کرد ** ور قوی شد مر ترا طاغوت کرد 1405
When your body falls ill it makes you seek medicine; and if it grows strong it makes you an outrageous devil.
چون زره دان این تن پر حیف را ** نی شتا را شاید و نه صیف را
Know that this iniquitous body is like a coat of mail: it serves neither for winter nor summer.