پرتو شیخ آمد و منهل ز شیخ ** فیض شادی نه از مریدان بل ز شیخ
It is the Shaykh's reflexion, and its source is in the Shaykh: the overflow of joy is not (derived) from the disciples; nay, it is from the Shaykh.
چون سبد در آب و نوری بر زجاج ** گر ز خود دانند آن باشد خداج
Like a basket in water or a (ray of) light on glass: if they think it (comes) from themselves, ’tis (owing to) defect (of intelligence).
چون جدا گردد ز جو داند عنود ** که اندرو آن آب خوش از جوی بود 1280
When it (the basket) is separated from the river, that perverse one will recognise that the sweet water within it was from the river;
آبگینه هم بداند از غروب ** که آن لمع بود از مه تابان خوب
The glass also will recognise, at the setting (of the moon), that those beams (of light) were from the beauteous shining moon.
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.
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.
بخشش بسیار دارد شه بدو ** ای شده در وهم و تصویری گرو
The King (God) hath great bounty: run (to receive it), O thou who hast become in pawn to an imagination and fancy.
آن مرید ساده از تقلید نیز ** گریه‌ای می‌کرد وفق آن عزیز
From conformity that simple disciple, too, was weeping in concert with the venerable (Shaykh);
او مقلدوار هم‌چون مرد کر ** گریه می‌دید و ز موجب بی‌خبر
(For), like the deaf man, he regarded the (Shaykh's) weeping in the manner of a conformist and was unaware of the cause.
چون بسی بگریست خدمت کرد و رفت ** از پیش آمد مرید خاص تفت
When he had wept a long while, he paid his respects and departed: the (Shaykh's) favourite disciple came quickly after him,
گفت ای گریان چو ابر بی‌خبر ** بر وفاق گریه‌ی شیخ نظر 1300
And said, “O thou who art weeping like a witless cloud in concert with the weeping of the Shaykh (possessed) of insight,
الله الله الله ای وافی مرید ** گر چه درتقلید هستی مستفید
For God's sake, for God's sake, for God's sake, O loyal disciple, although in (thy) conformity thou art seeking (spiritual) profit,
تا نگویی دیدم آن شه می‌گریست ** من چو او بگریستم که آن منکریست
Take heed not to say, ‘I saw that (spiritual) king weeping, and I wept like him’; for that is denial (of his exalted state).”