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6
1365-1389

  • 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.