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6
1357-1381

  • حبذا دو چشم پایان بین راد  ** که نگه دارند تن را از فساد 
  • How excellent are two noble end-discerning eyes that preserve the body from corruption!

  • آن ز پایان‌دید احمد بود کو  ** دید دوزخ را همین‌جا مو به مو 
  • That (foresight) was (derived) from the vision of the end that was seen by Ahmad (Mohammed), who even here (in the present life) saw Hell, hair by hair,

  • دید عرش و کرسی و جنات را  ** تا درید او پرده‌ی غفلات را 
  • And saw the Throne (of God) and the Footstool and the Gardens (of Paradise), so that he rent the veil of (our) forgetfulnesses.

  • گر همی‌خواهی سلامت از ضرر  ** چشم ز اول بند و پایان را نگر  1360
  • If you desire to be safe from harm, close your eye to the beginning and contemplate the end,

  • تا عدمها ار ببینی جمله هست  ** هستها را بنگری محسوس پست 
  • 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.

  • این ببین باری که هر کش عقل هست  ** روز و شب در جست و جوی نیستست 
  • At least consider this, that every one who possesses reason is daily and nightly in quest of the (relatively) non-existent.

  • در گدایی طالب جودی که نیست  ** بر دکانها طالب سودی که نیست 
  • In begging, he seeks a munificence that is not in being; in the shops he seeks a profit that is not in being.

  • در مزارع طالب دخلی که نیست  ** در مغارس طالب نخلی 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 مدارس طالب علمی که نیست  ** در صوامع طالب حلمی که نیست  1365
  • 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.

  • هستها را سوی پس افکنده‌اند  ** نیستها را طالبند و بنده‌اند 
  • They (the intelligent) have thrown the (actually) existent things behind them and are seekers of, and devoted to, the (relatively) non-existent things,

  • زانک کان و مخزن صنع خدا  ** نیست غیر نیستی در انجلا 
  • Because the mine and treasury of God's doing is not other than non-existence in (process of) being brought into manifestation.

  • پیش ازین رمزی بگفتستیم ازین  ** این و آن را تو یکی بین دو مبین 
  • We have previously given some indication of this (matter): regard this (present discourse) and that (former discourse) as one, not as two.

  • گفته شد که هر صناعت‌گر که رست  ** در صناعت جایگاه نیست جست 
  • It was stated (formerly) that every craftsman who appeared (in the world) sought the abode of (relative) non-existence in (exercising) his craft.

  • جست بنا موضعی ناساخته  ** گشته ویران سقفها انداخته  1370
  • The builder sought an unrepaired place that had become ruined and (where) the roofs (were) fallen in.

  • جست سقا کوزای کش آب نیست  ** وان دروگر خانه‌ای کش باب نیست 
  • The water-carrier sought a pot with no water in it, and the carpenter a house with no door.

  • وقت صید اندر عدم بد حمله‌شان  ** از عدم آنگه گریزان جمله‌شان 
  • At the moment of pursuing (their object) they rushed into (relative) nonexistence; then (afterwards) they all are fleeing from non-existence.

  • چون امیدت لاست زو پرهیز چیست  ** با انیس طمع خود استیز چیست 
  • Since your hope is (in) non-existence, why (this) avoidance of it? Why (this) strife with what is congenial to your desire?

  • چون انیس طمع تو آن نیستیست  ** از فنا و نیست این پرهیز چیست 
  • Since that non-existence is congenial to your desire, why this avoidance of nonentity and non-existence?

  • گر انیس لا نه‌ای ای جان به سر  ** در کمین لا چرایی منتظر  1375
  • O (dear) soul, if you are not inwardly congenial to non-existence, why are you waiting in ambush for non-existence?

  • زانک داری جمله دل برکنده‌ای  ** شست دل در بحر لا افکنده‌ای 
  • 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.

  • پس گریز از چیست زین بحر مراد  ** که بشستت صد هزاران صید داد 
  • Wherefore, then, (this) flight from this sea of (heart's) desire that has put hundreds of thousands of prey into your net?

  • از چه نام برگ را کردی تو مرگ  ** جادوی بین که نمودت مرگ برگ 
  • 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).

  • هر دو چشمت بست سحر صنعتش  ** تا که جان را در چه آمد رغبتش 
  • The magic of His (God's) doing has bound both your eyes, so that desire for the (worldly) pit has come over your soul.

  • در خیال او ز مکر کردگار  ** جمله صحرا فوق چه زهرست و مار  1380
  • Through the contrivance of the Creator, in its (your soul's) fancy all the expanse above the pit is (full of) poison and snakes;

  • لاجرم چه را پناهی ساختست  ** تا که مرگ او را به چاه انداختست 
  • Consequently it has made the pit a refuge (for itself), so that (fear of) death has cast it into the pit.