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
(God's) pulling is, indeed, the original source; but, O fellow-servant, exert yourself, do not be dependent on that pulling;
اصل خود جذبه است لیک ای خواجهتاش ** کار کن موقوف آن جذبه مباش
For to renounce exertion is like an act of disdain: how should disdain be seemly for a devoted lover (of God)?
زانک ترک کار چون نازی بود ** ناز کی در خورد جانبازی بود