تو نه‌ای این جسم تو آن دیده‌ای ** وا رهی از جسم گر جان دیده‌ای
Thou art not this body: thou art that (spiritual) Eye. If thou hast beheld the spirit, thou art delivered from the body.
آدمی دیده‌ست باقی گوشت و پوست ** هرچه چشمش دیده است آن چیز اوست
Man (essentially) is eye: the rest (of him) is (mere) flesh and skin: whatsoever his eye has beheld, he is that thing.
کوه را غرقه کند یک خم ز نم ** منفذش چون باز باشد سوی یم
A jar will submerge a mountain with (its) water when the eye of the jar is open to the Sea.
چون به دریا راه شد از جان خم ** خم با جیحون برآرد اشتلم
When from the soul (interior) of the jar a channel is made to the Sea, the jar will overwhelm the Jayhún (Oxus).
زان سبب قل گفته‌ی دریا بود ** هرچه نطق احمدی گویا بود 815
For that reason whatsoever the speech (voice) of Ahmad (Mohammed) may utter, the words are (really) uttered by the Sea.
گفته‌ی او جمله در بحر بود ** که دلش را بود در دریا نفوذ
All his words were pearls of the Sea, for his heart had a passage into the Sea.
داد دریا چون ز خم ما بود ** چه عجب در ماهیی دریا بود
Since the bounty of the Sea is (poured) through our jar, what wonder (that) the Sea (itself) should be (contained) in a Fish?
چشم حس افسرد بر نقش ممر ** تش ممر می‌بینی و او مستقر
The sensual eye is fixed on the form of the thoroughfare: thou art regarding it as a thoroughfare, but he (the Perfect Man) as a permanent abode.
این دوی اوصاف دید احولست ** ورنه اول آخر آخر اولست
This dualism is characteristic of the eye that sees double; but (in reality) the first is the last and the last is the first.
هی ز چه معلوم گردد این ز بعث ** بعث را جو کم کن اندر بعث بحث 820
Hark, by what means is this made known (to thee)? By means of the (spiritual) resurrection. Seek to experience (that) resurrection: do not dispute concerning (that) resurrection.
شرط روز بعث اول مردنست ** زانک بعث از مرده زنده کردنست
The (necessary) condition of (experiencing) the Day of Resurrection is to die first, for (the word) ba‘th (resurrection) is (signifies) “to raise to life from the dead.”
جمله عالم زین غلط کردند راه ** کز عدم ترسند و آن آمد پناه
Hence all the world have taken the wrong way, for they are afraid of nonexistence, though it is (really) the refuge (in which they find salvation).
از کجا جوییم علم از ترک علم ** از کجا جوییم سلم از ترک سلم
Whence shall we seek (true knowledge? From renouncing (our false) knowledge. Whence shall we seek (true) peace? From renouncing peace (with our carnal selves).
از کجا جوییم هست از ترک هست ** از کجا جوییم سیب از ترک دست
Whence shall we seek (real) existence? From renouncing (illusory) existence. Whence shall we seek the apple (of Truth)? From renouncing the hand (of self-assertion and self-interest).
هم تو تانی کرد یا نعم المعین ** دیده‌ی معدوم‌بین را هست بین 825
O best Helper, only Thou canst make the eye that regards the non-existent to regard that which is (really) existent.
دیده‌ای کو از عدم آمد پدید ** ذات هستی را همه معدوم دید
The eye that was produced from non-existence regarded the Essence of (real) Being as wholly non-existent;
این جهان منتظم محشر شود ** گر دو دیده مبدل و انور شود
(But), if (thy) two eyes are transformed and illumined, this well-ordered world becomes the scene of the Last Judgement.
زان نماید این حقایق ناتمام ** که برین خامان بود فهمش حرام
These realities are shown forth imperfectly (here) because the apprehension of them is forbidden to these raw (ignorant) ones.
نعمت جنات خوش بر دوزخمی ** شد محرم گرچه حق آمد سخی
Although God is munificent, the enjoyment of the delightful gardens ofParadise is forbidden to him who is destined for Hell.
در دهانش تلخ آید شهد خلد ** چون نبود از وافیان در عهد خلد 830
The honey of Paradise becomes bitter in his mouth, since he was not (destined to be) one of them that faithfully keep the covenant of everlasting life.
مر شما را نیز در سوداگری ** دست کی جنبد چو نبود مشتری
Ye (worldly folk) also (who are engaged) in commerce—how should your hands move (to sell anything) when there is no buyer?
کی نظاره اهل بخریدن بود ** آن نظاره گول گردیدن بود
How should (idle) looking-on be capable of buying? The fool's looking-on is (not for buying, but merely for) loitering.
پرس پرسان کین به چند و آن به چند ** از پی تعبیر وقت و ریش‌خند
(He strolls about) continually asking, “How much is this?” and “How much is that?” for the sake of pastime and mockery.
از ملولی کاله می‌خواهد ز تو ** نیست آن کس مشتری و کاله‌جو
(’Tis only) from boredom (that) he asks you (to show him) your goods: that person is not a buyer and customer.
کاله را صد بار دید و باز داد ** جامه کی پیمود او پیمود باد 835
He inspects the article a hundred times and hands it back (to you): when did he (ever) measure a piece of cloth? He measured wind (and nothing else).