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6
1357-1381

  • How excellent are two noble end-discerning eyes that preserve the body from corruption!
  • حبذا دو چشم پایان بین راد  ** که نگه دارند تن را از فساد 

  • 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,
  • آن ز پایان‌دید احمد بود کو  ** دید دوزخ را همین‌جا مو به مو 

  • And saw the Throne (of God) and the Footstool and the Gardens (of Paradise), so that he rent the veil of (our) forgetfulnesses.
  • دید عرش و کرسی و جنات را  ** تا درید او پرده‌ی غفلات را 

  • If you desire to be safe from harm, close your eye to the beginning and contemplate the end, 1360
  • گر همی‌خواهی سلامت از ضرر  ** چشم ز اول بند و پایان را نگر 

  • 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.
  • تا عدمها ار ببینی جمله هست  ** هستها را بنگری محسوس پست 

  • At least consider this, that every one who possesses reason is daily and nightly in quest of the (relatively) non-existent.
  • این ببین باری که هر کش عقل هست  ** روز و شب در جست و جوی نیستست 

  • In begging, he seeks a munificence that is not in being; in the shops he seeks a profit that is not in being.
  • در گدایی طالب جودی که نیست  ** بر دکانها طالب سودی 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 مزارع طالب دخلی که نیست  ** در مغارس طالب نخلی که نیست 

  • 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. 1365
  • در مدارس طالب علمی که نیست  ** در صوامع طالب حلمی که نیست 

  • They (the intelligent) have thrown the (actually) existent things behind them and are seekers of, and devoted to, the (relatively) non-existent things,
  • هستها را سوی پس افکنده‌اند  ** نیستها را طالبند و بنده‌اند 

  • Because the mine and treasury of God's doing is not other than non-existence in (process of) being brought into manifestation.
  • زانک کان و مخزن صنع خدا  ** نیست غیر نیستی در انجلا 

  • We have previously given some indication of this (matter): regard this (present discourse) and that (former discourse) as one, not as two.
  • پیش ازین رمزی بگفتستیم ازین  ** این و آن را تو یکی بین دو مبین 

  • It was stated (formerly) that every craftsman who appeared (in the world) sought the abode of (relative) non-existence in (exercising) his craft.
  • گفته شد که هر صناعت‌گر که رست  ** در صناعت جایگاه نیست جست 

  • The builder sought an unrepaired place that had become ruined and (where) the roofs (were) fallen in. 1370
  • جست بنا موضعی ناساخته  ** گشته ویران سقفها انداخته 

  • The water-carrier sought a pot with no water in it, and the carpenter a house with no door.
  • جست سقا کوزای کش آب نیست  ** وان دروگر خانه‌ای کش باب نیست 

  • At the moment of pursuing (their object) they rushed into (relative) nonexistence; then (afterwards) they all are fleeing from non-existence.
  • وقت صید اندر عدم بد حمله‌شان  ** از عدم آنگه گریزان جمله‌شان 

  • Since your hope is (in) non-existence, why (this) avoidance of it? Why (this) strife with what is congenial to your desire?
  • چون امیدت لاست زو پرهیز چیست  ** با انیس طمع خود استیز چیست 

  • Since that non-existence is congenial to your desire, why this avoidance of nonentity and non-existence?
  • چون انیس طمع تو آن نیستیست  ** از فنا و نیست این پرهیز چیست 

  • O (dear) soul, if you are not inwardly congenial to non-existence, why are you waiting in ambush for non-existence? 1375
  • گر انیس لا نه‌ای ای جان به سر  ** در کمین لا چرایی منتظر 

  • 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.
  • زانک داری جمله دل برکنده‌ای  ** شست دل در بحر لا افکنده‌ای 

  • Wherefore, then, (this) flight from this sea of (heart's) desire that has put hundreds of thousands of prey into your net?
  • پس گریز از چیست زین بحر مراد  ** که بشستت صد هزاران صید داد 

  • 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).
  • از چه نام برگ را کردی تو مرگ  ** جادوی بین که نمودت مرگ برگ 

  • The magic of His (God's) doing has bound both your eyes, so that desire for the (worldly) pit has come over your soul.
  • هر دو چشمت بست سحر صنعتش  ** تا که جان را در چه آمد رغبتش 

  • Through the contrivance of the Creator, in its (your soul's) fancy all the expanse above the pit is (full of) poison and snakes; 1380
  • در خیال او ز مکر کردگار  ** جمله صحرا فوق چه زهرست و مار 

  • Consequently it has made the pit a refuge (for itself), so that (fear of) death has cast it into the pit.
  • لاجرم چه را پناهی ساختست  ** تا که مرگ او را به چاه انداختست