خاک ره چون چشم روشن کرد و جان ** خاک او را سرمه بین و سرمه دان 3210
When the dust on the road illumines the eye and the spirit, regard its dust as collyrium and know that it is collyrium.
چون ز روی این زمین تابد شروق ** من چرا بالا کنم رو در عیوق
When the sunrise shines forth from the face of this earth, why should I lift up my face to (the star) ‘Ayyúq?
شد فنا هستش مخوان ای چشم‌شوخ ** در چنین جو خشک کی ماند کلوخ
He (the Khwája) is naughted: do not call him existent, O bold-eyed (impudent) man! How should the sod remain dry in a River like this?
پیش این خورشید کی تابد هلال ** با چنان رستم چه باشد زور زال
How should the new-moon shine in the presence of this Sun? What is the strength of a decrepit old woman (zál) against such a Rustam?
طالبست و غالبست آن کردگار ** تا ز هستی‌ها بر آرد او دمار
The (only real) Agent is seeking and prevailing (over all), to the end that He may utterly destroy (all unreal) existences.
دو مگو و دو مدان و دو مخوان ** بنده را در خواجه‌ی خود محو دان 3215
Do not say ‘two,’ do not know ‘two,’ and do not call ‘two’: deem the slave to be effaced in his master.
خواجه هم در نور خواجه‌آفرین ** فانیست و مرده و مات و دفین
The Khwája likewise is naughted and dead and checkmated and buried in the Khwája's Creator.
چون جدا بینی ز حق این خواجه را ** گم کنی هم متن و هم دیباجه را
When you regard this Khwája as separate from God, you lose both the text and the preface.
چشم و دل را هین گذاره کن ز طین ** این یکی قبله‌ست دو قبله مبین
Hark, let your (inward) eye and your heart pass beyond (transcend) the (bodily) clay! This is One Qibla (object of worship): do not see two qiblas.
چون دو دیدی ماندی از هر دو طرف ** آتشی در خف فتاد و رفت خف
When you see two you remain deprived of both sides (aspects of the One): a flame falls on the touchwood, and the touchwood is gone.”
مثل دوبین هم‌چو آن غریب شهر کاش عمر نام کی از یک دکانش به سبب این به آن دکان دیگر حواله کرد و او فهم نکرد کی همه دکان یکیست درین معنی کی به عمر نان نفروشند هم اینجا تدارک کنم من غلط کردم نامم عمر نیست چون بدین دکان توبه و تدارک کنم نان یابم از همه دکان‌های این شهر و اگر بی‌تدارک هم‌چنین عمر نام باشم ازین دکان در گذرم محرومم و احولم و این دکان‌ها را از هم جدا دانسته‌ام
Parable of the man who sees double. (He is) like the stranger in the town of Kásh (Káshán), whose name was ‘Umar. Because of this (name) they (refused to serve him and) passed him on from one shop to another. He did not perceive that all the shops were one in this respect that they (the shopkeepers) would not sell bread to (a person named) ‘Umar; (so he did not say to himself), “Here (and now) I will repair my error (and say), ‘I made a mistake: my name is not ‘Umar.’ When I recant and repair my error in this shop, I shall get bread from all the shops in the town; but if, without repairing my error, I still keep the name ‘Umar and depart from this shop (to another), (then) I am deprived (of bread) and seeing double, for I (shall) have deemed (all) these shops to be separate from each other.”
گر عمر نامی تو اندر شهر کاش ** کس بنفروشد به صد دانگت لواش 3220
If your name is ‘Umar, nobody in the town of Kásh will sell you a roll of bread (even) for a hundred dángs.
چون به یک دکان بگفتی عمرم ** این عمر را نان فروشید از کرم
When you say at one shop, “I am ‘Umar: kindly sell bread to this ‘Umar,”
او بگوید رو بدان دیگر دکان ** زان یکی نان به کزین پنجاه نان
He (the baker) will say, “Go to that other shop: one loaf from that (shop) is better than fifty from this.”
گر نبودی احول او اندر نظر ** او بگفتی نیست دکانی دگر
If he (the customer) had not been seeing double, he would have replied, “There is no other shop”;
پس ردی اشراق آن نااحولی ** بر دل کاشی شدی عمر علی
And then the illumination produced by not seeing double would have shot (rays) upon the heart of him (the baker) of Kásh, and ‘Umar would have become ‘Alí.
این ازینجا گوید آن خباز را ** این عمر را نان فروش ای نانبا 3225
This (baker) says, (speaking) from this place (shop) to that (other) baker, “O baker, sell bread to this ‘Umar”;
چون شنید او هم عمر نان در کشید ** پس فرستادت به دکان بعید
And he too, on hearing (the name) ‘Umar, withholds bread (from you) and sends (you) to a shop some way off,
کین عمر را نان ده ای انباز من ** راز یعنی فهم کن ز آواز من
Saying, “Give bread to this ‘Umar, O my partner,” i.e. “apprehend the secret (my real meaning) from (the tone of) my voice.”
او همت زان سو حواله می‌کند ** هین عمر آمد که تا بر نان زند
He also will pass you on from there (to another baker), (saying to him), “Hark, ‘Umar is come to get some bread.”
چون به یک دکان عمر بودی برو ** در همه کاشان ز نان محروم شو
When you have been ‘Umar in one shop, go (your way) and do not expect to obtain bread in all Káshán.
ور به یک دکان علی گفتی بگیر ** نان ازینجا بی‌حواله و بی‌زحیر 3230
But if you have said in one shop, “(I am) ‘Alí,” (then you may) obtain bread from this place (shop) without being passed on (to another shop) and without trouble.
احول دو بین چو بی‌بر شد ز نوش ** احول ده بینی ای مادر فروش
Since the squinter who sees two (instead of one) is deprived of the enjoyment of delicious food, (your case is worse, for) you are seeing ten, O you who would sell your mother!
اندرین کاشان خاک از احولی ** چون عمر می‌گرد چو نبوی علی
Because of seeing double, wander (to and fro) like ‘Umar in this Káshán of earth, since you are not ‘Alí.
هست احول را درین ویرانه دیر ** گوشه گوشه نقل نو ای ثم خیر
In this ruined monastery the man who sees double is (continually) removing from one nook to another, O (you who say to yourself), “The good (which I seek) is (to be found) there.”
ور دو چشم حق‌شناس آمد ترا ** دوست پر بین عرصه‌ی هر دو سرا
But if you get two eyes that can recognise God, (you will) see (that) the (entire) expanse of both worlds (is) full of the Beloved,
وا رهیدی از حواله‌ی جا به جا ** اندرین کاشان پر خوف و رجا 3235
(And so) you escape from being transferred from place to place in this Káshán (which is) filled with fear and hope.
اندرین جو غنچه دیدی یا شجر ** هم‌چو هر جو تو خیالش ظن مبر
(If) you have seen buds or trees (reflected) in this River, do not suppose that they are a phantom (illusion) like (those of) any (ordinary) river;
که ترا از عین این عکس نقوش ** حق حقیقت گردد و میوه‌فروش
For by means of the very reflexion of these images God is made real to you and sells (to you) the fruit (of reality).
چشم ازین آب از حول حر می‌شود ** عکس می‌بیند سد پر می‌شود
By means of this Water the eye is freed from seeing double: it sees the reflexion, and the basket is filled (with fruit).
پس به معنی باغ باشد این نه آب ** پس مشو عریان چو بلقیس از حباب
Therefore this (Water) is really an orchard, not water: do not, then, like Bilqís, strip yourself from (fear of being splashed by) the waves.
بار گوناگونست بر پشت خران ** هین به یک چون این خران را تو مران 3240
Diverse loads are (laid) upon the backs of asses: do not drive (all) these asses with one (and the same) stick.
بر یکی خر بار لعل و گوهرست ** بر یکی خر بار سنگ و مرمرست
One ass is laden with rubies and pearls, another with (common) stones and marble.
بر همه جوها تو این حکمت مران ** اندرین جو ماه بین عکسش مخوان
Do not apply this (uniform) principle to all rivers; in this River behold the Moon (itself), and do not call it a (mere) reflexion.
آب خضرست این نه آب دام و دد ** هر چه اندر روی نماید حق بود
This is the Water of Khizr, not the water drunk by herbivorous animals and beasts of prey: everything that appears in it is Real.
زین تگ جو ماه گوید من مهم ** من نه عکسم هم‌حدیث و هم‌رهم
From the bottom of this River the Moon cries, “I am the Moon, I am not a reflexion: I am conversing and travelling with (the River).
اندرین جو آنچ بر بالاست هست ** خواه بالا خواه در وی دار دست 3245
That which is (in the world) above is in this River: take possession of it either (in the world) above or in that (River) as you please.
از دگر جوها مگیر این جوی را ** ماه دان این پرتو مه‌روی را
Do not assume this River to be of (the same class as) other rivers: know that this ray of the moon-faced (Beauty) is the Moon (itself).
این سخن پایان ندارد آن غریب ** بس گریست از درد خواجه شد کیب
This topic is endless. The poor stranger wept exceedingly: he was heart-broken by grief for (the death of) the Khwája.
توزیع کردن پای‌مرد در جمله‌ی شهر تبریز و جمع شدن اندک چیز و رفتن آن غریب به تربت محتسب به زیارت و این قصه را بر سر گور او گفتن به طریق نوحه الی آخره
How the (Inspector's) bailiff sought subscriptions in all parts of the city of Tabríz, and how (only) a small amount was collected, and how the poor stranger went to visit the Inspector's tomb and related this (pitiful) tale on his grave by the method of concentrating the mind on prayer (for his help), etc.
واقعه‌ی آن وام او مشهور شد ** پای مرد از درد او رنجور شد
The calamity of his debts became notorious, and the bailiff was distressed by his grief.
از پی توزیع گرد شهر گشت ** از طمع می‌گفت هر جا سرگذشت
He (the bailiff) went round the city to collect subscriptions and everywhere, in hope (of exciting compassion), he told all that had happened;
هیچ ناورد از ره کدیه به دست ** غیر صد دینار آن کدیه‌پرست 3250
(But) that devoted beggar obtained by means of begging no more than a hundred dinars.
پای مرد آمد بدو دستش گرفت ** شد بگور آن کریم بس شگفت
(Then) the bailiff came to him and took his hand and went (with him) to (visit) the grave of that very wonderful generous man.
گفت چون توفیق یابد بنده‌ای ** که کند مهمانی فرخنده‌ای
He said, “When a servant (of God) gains the Divine favour so that he entertains a fortunate man,
مال خود ایثار راه او کند ** جاه خود ایثار جاه او کند
And gives up his own wealth for his sake and sacrifices his own dignity for the sake of (conferring) dignity on him,
شکر او شکر خدا باشد یقین ** چون به احسان کرد توفیقش قرین
Gratitude to him (the benefactor) is certainly (the same as) gratitude to God, since (it was) the Divine favour (that) caused him to show beneficence.
ترک شکرش ترک شکر حق بود ** حق او لا شک به حق ملحق بود 3255
To be ungrateful to him is to be ungrateful to God: beyond doubt his right (to gratitude) is consequent on (that of) God.
شکر می‌کن مر خدا را در نعم ** نیز می‌کن شکر و ذکر خواجه هم
Always give thanks to God for His bounties, and always give thanks and praise to the Khwája (your benefactor) too.
رحمت مادر اگر چه از خداست ** خدمت او هم فریضه‌ست و سزاست
Though a mother's tenderness is (derived) from God, (yet) ’tis a sacred duty and a worthy task to serve her.
زین سبب فرمود حق صلوا علیه ** که محمد بود محتال الیه
For this reason God hath said, ‘Do ye bless him (the Prophet),’ for Mohammed was one to whom (the attributes of Divine Providence) were transferred.
در قیامت بنده را گوید خدا ** هین چه کردی آنچ دادم من ترا
At the Resurrection God will say to His servant, ‘Hark, what have you done with that which I bestowed on you?’