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6
1360-1409

  • 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 

  • (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 

  • Was always threatening me with thee, (saying), ‘May I see you in the hands of the lion, Mahmúd!’
  • از توم تهدید کردی هر زمان  ** بینمت در دست محمود ارسلان 

  • Then my father would wrangle with my mother (and say) in reply, ‘What wrath and torment is this (that you would inflict on him)?
  • پس پدر مر مادرم را در جواب  ** جنگ کردی کین چه خشمست و عذاب 

  • Cannot you find any other curse lighter than this deadly curse?
  • می‌نیابی هیچ نفرینی دگر  ** زین چنین نفرین مهلک سهلتر 

  • You are very pitiless and exceedingly hard-hearted, for you are (virtually) killing him with a hundred swords.’ 1395
  • سخت بی‌رحمی و بس سنگین‌دلی  ** که به صد شمشیر او را قاتلی 

  • I used to be dismayed by the talk of both: a (great) terror and pain would come into my heart,
  • من ز گفت هر دو حیران گشتمی  ** در دل افتادی مرا بیم و غمی 

  • (Thinking), ‘Oh, wonderful! What a hellish person Mahmúd must be, since he has become proverbial for woe and anguish!’
  • تا چه دوزخ‌خوست محمود ای عجب  ** که مثل گشتست در ویل و کرب 

  • I used to tremble in fear of thee, being ignorant of thy gracious treatment and high regard.
  • من همی‌لرزیدمی از بیم تو  ** غافل از اکرام و از تعظیم تو 

  • Where is my mother, that she might see me now (seated) on the throne, O King of the world?”
  • مادرم کو تا ببیند این زمان  ** مر مرا بر تخت ای شاه جهان 

  • (Spiritual) poverty is your Mahmúd, O man without affluence: your (sensual) nature is always making you afraid of it. 1400
  • فقر آن محمود تست ای بی‌سعت  ** طبع ازو دایم همی ترساندت 

  • If you come to know the mercifulness of this noble Mahmúd, you will cry joyously, “May the end be praised (mahmúd)!”
  • گر بدانی رحم این محمود راد  ** خوش بگویی عاقبت محمود باد 

  • Poverty is your Mahmúd, O craven-hearted one: do not listen to this mother, namely, your misguiding nature.
  • فقر آن محمود تست ای بیم‌دل  ** کم شنو زین مادر طبع مضل 

  • When you become a prey to poverty, you will certainly shed tears (of delight), like the Hindú boy, on the Day of Judgement.
  • چون شکار فقر کردی تو یقین  ** هم‌چوکودک اشک باری یوم دین 

  • Although the body is (like) a mother in fostering (the spirit), yet it is more inimical to you than a hundred enemies.
  • گرچه اندر پرورش تن مادرست  ** لیک از صد دشمنت دشمن‌ترست 

  • When your body falls ill it makes you seek medicine; and if it grows strong it makes you an outrageous devil. 1405
  • تن چو شد بیمار داروجوت کرد  ** ور قوی شد مر ترا طاغوت کرد 

  • Know that this iniquitous body is like a coat of mail: it serves neither for winter nor summer.
  • چون زره دان این تن پر حیف را  ** نی شتا را شاید و نه صیف را 

  • (Yet) the bad associate is good (for you) because of the patience (which you must show in overcoming its desires), for the exercise of patience expands the heart (with spiritual peace).
  • یار بد نیکوست بهر صبر را  ** که گشاید صبر کردن صدر را 

  • The patience shown by the moon to the (dark) night keeps it illumined; the patience shown by the rose to the thorn keeps it fragrant.
  • صبر مه با شب منور داردش  ** صبر گل با خار اذفر داردش 

  • The patience shown by the milk (chyle) betwixt the faeces (in the intestine) and the blood enables it to rear the camel-foal till he has entered on his third year.
  • صبر شیر اندر میان فرث و خون  ** کرده او را ناعش ابن اللبون