چونک چشمش را گشاید امر قم ** پس بخندد چون سحر بار دوم
When the (Divine) command “Arise!” opens his (the imitator's) eye, then he will laugh, like the (true) dawn, a second time.
خنده‌ش آید هم بر آن خنده‌ی خودش ** که در آن تقلید بر می‌آمدش
He will even laugh at his own (former) laughter which was produced in him in that (period of) imitation,
گوید از چندین ره دور و دراز ** کین حقیقت بود و این اسرار و راز
And will say (to himself), “(Travelling) by all these far and long ways, and thinking that this was the Reality and that this was the Mystery and Secret,
من در آن وادی چگونه خود ز دور ** شادیی می‌کردم از عمیا و شور 1285
How forsooth, in that valley (of imitation), did I rejoice from afar through blindness and confusion?
من چه می‌بستم خیال و آن چه بود ** درک سستم سست نقشی می‌نمود
What was I fancying, and what was it (in truth)? My weak perception was showing (only) a weak image (of the reality).”
طفل راه را فکرت مردان کجاست ** کو خیال او و کو تحقیق راست
Where is the thought of the (holy) men in relation to the child of the (mystic) Way? Where is his fancy in comparison with true realisation?
فکر طفلان دایه باشد یا که شیر ** یا مویز و جوز یا گریه و نفیر
The thought of children is (of) the nurse or milk or raisins and walnuts or weeping and crying.
آن مقلد هست چون طفل علیل ** گر چه دارد بحث باریک و دلیل
The imitator is like a sick child, although he may have (at his disposal) subtle argumentation and (logical) proofs.
آن تعمق در دلیل و در شکال ** از بصیرت می‌کند او را گسیل 1290
That profundity in (dealing with) proofs and difficult problems is severing him from (spiritual) insight.
مایه‌ای کو سرمه‌ی سر ویست ** برد و در اشکال گفتن کار بست
It took away (from him) the stock (of insight), which is the collyrium of his inmost consciousness, and applied itself to the discussion of (formal) problems.