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6
1445-1469

  • باز گرد اکنون تو در شرح عدم  ** که چو پازهرست و پنداریش سم  1445
  • Now return to the description of non-existence, for it (non-existence) is like bezoar, though you think it is poison.
  • هم‌چو هندوبچه هین ای خواجه‌تاش  ** رو ز محمود عدم ترسان مباش 
  • Hark, O fellow-servant, go and, like the Hindú boy, be not afraid of the Mahmúd of non-existence.
  • از وجودی ترس که اکنون در ویی  ** آن خیالت لاشی و تو لا شیی 
  • Be afraid of the existence in which you are now: that phantasy of yours is nothing and you (yourself) are nothing.
  • لاشیی بر لاشیی عاشق شدست  ** هیچ نی مر هیچ نی را ره زدست 
  • One nothing has fallen in love with another nothing: a mere nothing has waylaid (captivated) a mere nothing.
  • چون برون شد این خیالات از میان  ** گشت نامعقول تو بر تو عیان 
  • When these phantasies have departed from before you, that which your understanding hath not conceived becomes clear to you.
  • لیس للماضین هم الموت انما لهم حسره الموت 
  • Those who have passed away do not grieve on account of death; their only regret is to have missed the opportunities (of life).
  • راست گفتست آن سپهدار بشر  ** که هر آنک کرد از دنیا گذر  1450
  • That captain of mankind has said truly that no one who has passed away from this world
  • نیستش درد و دریغ و غبن موت  ** بلک هستش صد دریغ از بهر فوت 
  • Feels sorrow and regret and disappointment on account of death; nay, but he feels a hundred regrets for having missed the opportunity,
  • که چرا قبله نکردم مرگ را  ** مخزن هر دولت و هر برگ را 
  • Saying (to himself), “Why did not I make death my object —(death, which is) the store-house of every fortune and every provision—
  • قبله کردم من همه عمر از حول  ** آن خیالاتی که گم شد در اجل 
  • (And why), through seeing double, did I make the lifelong object of my attention those phantoms that vanished at the fated hour?”
  • حسرت آن مردگان از مرگ نیست  ** زانست کاندر نقشها کردیم ایست 
  • The grief of the dead is not on account of death; it is because (so they say) “we dwelt upon the (phenomenal) forms,
  • ما ندیدیم این که آن نقش است و کف  ** کف ز دریا جنبد و یابد علف  1455
  • And this we did not perceive, that those are (mere) form and foam, (and that) the foam is moved and fed by the Sea.”
  • چونک بحر افکند کفها را به بر  ** تو بگورستان رو آن کفها نگر 
  • When the Sea has cast the foam-flakes on the shore, go to the graveyard and behold those flakes of foam!
  • پس بگو کو جنبش و جولانتان  ** بحر افکندست در بحرانتان 
  • Then say (to them), “Where is your movement and gyration (now)? The Sea has cast you into the crisis (of a deadly malady)”—
  • تا بگویندت به لب نی بل به حال  ** که ز دریا کن نه از ما این سال 
  • In order that they may say to you, not with their lips but implicitly, “Ask this question of the Sea, not of us.”
  • نقش چون کف کی بجنبد بی ز موج  ** خاک بی بادی کجا آید بر اوج 
  • How should the foam-like (phenomenal) form move without the wave? How should the dust rise to the zenith without a wind?
  • چون غبار نقش دیدی باد بین  ** کف چو دیدی قلزم ایجاد بین  1460
  • Since you have perceived the dust, namely, the form, perceive the wind; since you have perceived the foam, perceive the ocean of Creative Energy.
  • هین ببین کز تو نظر آید به کار  ** باقیت شحمی و لحمی پود و تار 
  • 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.).
  • شحم تو در شمعها نفزود تاب  ** لحم تو مخمور را نامد کباب 
  • Your fat never increased the light in candles, your flesh never became roast-meat for any one drunken with (spiritual) wine.
  • در گداز این جمله تن را در بصر  ** در نظر رو در نظر رو در نظر 
  • Dissolve the whole of this body of yours in vision: pass into sight, pass into sight, into sight!
  • یک نظر دو گز همی‌بیند ز راه  ** یک نظر دو کون دید و روی شاه 
  • One sight perceives (only) two yards of the road; another sight has beheld the two worlds and the Face of the King.
  • در میان این دو فرقی بی‌شمار  ** سرمه جو والله اعلم بالسرار  1465
  • Between these twain there is an incalculable difference: seek the collyrium—and God best knoweth the things occult.
  • چون شنیدی شرح بحر نیستی  ** کوش دایم تا برین بحر ایستی 
  • Since you have heard the description of the sea of non-existence, continually endeavour to stand (depend) upon this sea.
  • چونک اصل کارگاه آن نیستیست  ** که خلا و بی‌نشانست و تهیست 
  • Inasmuch as the foundation of the workshop is that non-existence which is void and traceless and empty,
  • جمله استادان پی اظهار کار  ** نیستی جویند و جای انکسار 
  • (And inasmuch as) all master-craftsmen seek non-existence and a place of breakage for the purpose of exhibiting their skill,
  • لاجرم استاد استادان صمد  ** کارگاهش نیستی و لا بود 
  • Necessarily the Lord (who is) the Master of (all) masters— His workshop is non-existence and naught.