هر نبی و هر ولی را مسلکی است ** لیک تا حق می‌‌برد جمله یکی است‌‌

Every prophet and every saint hath a way (of religious doctrine and practice), but it leads to God: all (the ways) are (really) one.

چون که جمع مستمع را خواب برد ** سنگهای آسیا را آب برد

When slumber (heedlessness) overtook the concentration (attention) of the listener, the water carried the millstones away.

رفتن این آب فوق آسیاست ** رفتنش در آسیا بهر شماست‌‌

The course of this water is above the mill: its going into the mill is for your sakes.

چون شما را حاجت طاحون نماند ** آب را در جوی اصلی باز راند

Since ye had no further need of the mill, he (the prophet or saint) made the water flow back into the original stream.

ناطقه سوی دهان تعلیم راست ** ور نه خود آن نطق را جویی جداست‌‌ 3090

The rational spirit (the Logos) is (coming) to the mouth for the purpose of teaching: else (it would not come, for) truly that speech hath a channel apart:

می‌‌رود بی‌‌بانگ و بی‌‌تکرارها ** تحتها الأنهار تا گلزارها

It is moving without noise and without repetitions (of sound) to the rose-gardens beneath which are the rivers.

ای خدا جان را تو بنما آن مقام ** کاندر او بی‌‌حرف می‌‌روید کلام‌‌

O God, do Thou reveal to the soul that place where speech is growing without letters,

تا که سازد جان پاک از سر قدم ** سوی عرصه‌‌ی دور پهنای عدم‌‌

That the pure soul may make of its head a foot (fly headlong) towards the far stretching expanse of non-existence—

عرصه‌‌ای بس با گشاد و با فضا ** وین خیال و هست یابد زو نوا

An expanse very ample and spacious; and from it this phantasy and being (of ours) is fed.

تنگتر آمد خیالات از عدم ** ز آن سبب باشد خیال اسباب غم‌‌ 3095

(The realm of) phantasies is narrower than non-existence (potential existence): on that account phantasy is the cause of pain.