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.
ای مقلد از بخارا باز گرد ** رو به خواری تا شوی تو شیرمرد
O imitator, turn back from Bukhárá: go to self-abasement (ba-khwárí) that thou mayst become a (spiritual) hero,
تا بخارای دگر بینی درون ** صفدران در محفلش لا یفقهون
And that thou mayst behold within (thee) another Bukhárá, in the assembly-place whereof the champions are unlearned.
پیک اگر چه در زمین چابک‌تگیست ** چون به دریا رفت بسکسته رگیست
Although the courier is a swift runner on land, when he goes to sea his sinews are broken.
او حملناهم بود فی‌البر و بس ** آنک محمولست در بحر اوست کس 1295
He is only (like those of whom God says in the Qur’án) We have borne them on the land; (but) that one who is borne on the sea—he is somebody.