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.