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
(Having heard) what I have said concerning your misapprehensions, O dear friend, hear also the utterance of ‘Attár on this same (subject).
اینچ گفتم از غلطهات ای عزیز ** هم برین بشنو دم عطار نیز
Story of Sultan Mahmúd and the Hindú boy.
قصهی سلطان محمود و غلام هندو
He, God have mercy upon him, has told it: he has strung together the tale of King Mahmúd, the Ghází—
رحمة الله علیه گفته است ** ذکر شه محمود غازی سفته است
How, amongst the booty of his campaign in India, (there was) a boy (who) was brought into the presence of that sovereign.
کز غزای هند پیش آن همام ** در غنیمت اوفتادش یک غلام
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.”1385
پس خلیفهش کرد و بر تختش نشاند ** بر سپه بگزیدش و فرزند خواند
Seek the length and breadth and all particulars of the story in the discourse of that prince of the Faith.
طول و عرض و وصف قصه تو به تو ** در کلام آن بزرگ دین بجو
In short, the lad was seated on this throne of gold beside the King-emperor.
حاصل آن کودک برین تخت نضار ** شسته پهلوی قباد شهریار
He wept and shed tears in burning grief. The King said to him, “O thou whose day (fortune) is triumphant,
گریه کردی اشک میراندی بسوز ** گفت شه او را کای پیروز روز
Wherefore shouldst thou weep? Has thy fortune become disagreeable to thee? Thou art above kings, (thou art) the familiar companion of the Emperor.
از چه گریی دولتت شد ناگوار ** فوق املاکی قرین شهریار
Thou art (seated) on this throne, while the viziers and soldiers are ranged in file before thy throne, like the stars and the moon.”1390
تو برین تخت و وزیران و سپاه ** پیش تختت صف زده چون نجم و ماه
The boy said, “The cause of my weeping bitterly is that in yonder city and country my mother
گفت کودک گریهام زانست زار ** که مرا مادر در آن شهر و دیار