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6
1452-1476

  • Saying (to himself), “Why did not I make death my object —(death, which is) the store-house of every fortune and every provision—
  • که چرا قبله نکردم مرگ را  ** مخزن هر دولت و هر برگ را 

  • (And why), through seeing double, did I make the lifelong object of my attention those phantoms that vanished at the fated hour?”
  • قبله کردم من همه عمر از حول  ** آن خیالاتی که گم شد در اجل 

  • The grief of the dead is not on account of death; it is because (so they say) “we dwelt upon the (phenomenal) forms,
  • حسرت آن مردگان از مرگ نیست  ** زانست کاندر نقشها کردیم ایست 

  • And this we did not perceive, that those are (mere) form and foam, (and that) the foam is moved and fed by the Sea.” 1455
  • ما ندیدیم این که آن نقش است و کف  ** کف ز دریا جنبد و یابد علف 

  • When the Sea has cast the foam-flakes on the shore, go to the graveyard and behold those flakes of foam!
  • چونک بحر افکند کفها را به بر  ** تو بگورستان رو آن کفها نگر 

  • Then say (to them), “Where is your movement and gyration (now)? The Sea has cast you into the crisis (of a deadly malady)”—
  • پس بگو کو جنبش و جولانتان  ** بحر افکندست در بحرانتان 

  • In order that they may say to you, not with their lips but implicitly, “Ask this question of the Sea, not of us.”
  • تا بگویندت به لب نی بل به حال  ** که ز دریا کن نه از ما این سال 

  • How should the foam-like (phenomenal) form move without the wave? How should the dust rise to the zenith without a wind?
  • نقش چون کف کی بجنبد بی ز موج  ** خاک بی بادی کجا آید بر اوج 

  • Since you have perceived the dust, namely, the form, perceive the wind; since you have perceived the foam, perceive the ocean of Creative Energy. 1460
  • چون غبار نقش دیدی باد بین  ** کف چو دیدی قلزم ایجاد بین 

  • 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.).
  • هین ببین کز تو نظر آید به کار  ** باقیت شحمی و لحمی پود و تار 

  • Your fat never increased the light in candles, your flesh never became roast-meat for any one drunken with (spiritual) wine.
  • شحم تو در شمعها نفزود تاب  ** لحم تو مخمور را نامد کباب 

  • Dissolve the whole of this body of yours in vision: pass into sight, pass into sight, into sight!
  • در گداز این جمله تن را در بصر  ** در نظر رو در نظر رو در نظر 

  • One sight perceives (only) two yards of the road; another sight has beheld the two worlds and the Face of the King.
  • یک نظر دو گز همی‌بیند ز راه  ** یک نظر دو کون دید و روی شاه 

  • Between these twain there is an incalculable difference: seek the collyrium—and God best knoweth the things occult. 1465
  • در میان این دو فرقی بی‌شمار  ** سرمه جو والله اعلم بالسرار 

  • Since you have heard the description of the sea of non-existence, continually endeavour to stand (depend) upon this sea.
  • چون شنیدی شرح بحر نیستی  ** کوش دایم تا برین بحر ایستی 

  • Inasmuch as the foundation of the workshop is that non-existence which is void and traceless and empty,
  • چونک اصل کارگاه آن نیستیست  ** که خلا و بی‌نشانست و تهیست 

  • (And inasmuch as) all master-craftsmen seek non-existence and a place of breakage for the purpose of exhibiting their skill,
  • جمله استادان پی اظهار کار  ** نیستی جویند و جای انکسار 

  • Necessarily the Lord (who is) the Master of (all) masters— His workshop is non-existence and naught.
  • لاجرم استاد استادان صمد  ** کارگاهش نیستی و لا بود 

  • Wherever this non-existence is greater, (the more manifest) in that quarter is the work and workshop of God. 1470
  • هر کجا این نیستی افزون‌ترست  ** کار حق و کارگاهش آن سرست 

  • Since the highest stage is non-existence, the dervishes have outstripped all (others),
  • نیستی چون هست بالایین طبق  ** بر همه بردند درویشان سبق 

  • Especially the dervish that has become devoid of body and (worldly) goods: poverty (deprivation) of body is the (important) matter, not beggary.
  • خاصه درویشی که شد بی جسم و مال  ** کار فقر جسم دارد نه سال 

  • The beggar is he whose (worldly) goods have melted away; the contented man is he who has gambled away (sacrificed) his body.
  • سایل آن باشد که مال او گداخت  ** قانع آن باشد که جسم خویش باخت 

  • Therefore do not now complain of affliction, for it is a smooth-paced horse (carrying you) towards non-existence.
  • پس ز درد اکنون شکایت بر مدار  ** کوست سوی نیست اسپی راهوار 

  • We have said so much: think of the remainder, (or) if thought be frozen (unable to move), practise recollection (of God). 1475
  • این قدر گفتیم باقی فکر کن  ** فکر اگر جامد بود رو ذکر کن 

  • Recollection (of God) brings thought into movement: make recollection to be the sun for this congealed (thought).
  • ذکر آرد فکر را در اهتزاز  ** ذکر را خورشید این افسرده ساز