ای هزاران کعبه پنهان در کنیس ** ای غلط‌انداز عفریت و بلیس 4585
O thou who art a thousand Ka‘bas concealed in a church, O thou who causest ‘ifrít and devil to fall into error,
سجده‌گاه لامکانی در مکان ** مر بلیسان را ز تو ویران دکان
Thou art the spaceless Object of worship in space: the devils have their shop destroyed by thee,
که چرا من خدمت این طین کنم ** صورتی را نم لقب چون دین کنم
(For they say), “How should I pay homage to this clay? How should I bestow on a (mere) form a title signifying (my) obedience (adoration)?”
نیست صورت چشم را نیکو به مال ** تا ببینی شعشعه‌ی نور جلال
He is not the form (in which he appears): rub thine eye well, that thou mayst behold (in him) the radiance of the light of (Divine) glory!
باز آمدن به شرح قصه‌ی شاه‌زاده و ملازمت او در حضرت شاه
Resuming the explanation of the Story of the (eldest) prince and his constant attendance at the court of the King.
شاه‌زاده پیش شه حیران این ** هفت گردون دیده در یک مشت طین
The prince in the presence of the King was bewildered by this (mystery): he beheld the Seven Heavens in a handful of clay.
هیچ ممکن نه ببحثی لب گشود ** لیک جان با جان دمی خامش نبود 4590
Nowise was it possible (for him) to open his lips in discussion, but never for a moment did soul cease to converse with soul.
آمده در خاطرش کین بس خفیست ** این همه معنیست پس صورت ز چیست
It came into his mind that ’twas exceedingly mysterious— “all this is reality: whence, then, comes the form (appearance)?”
صورتی از صورتت بیزار کن ** خفته‌ای هر خفته را بیدار کن
(’Tis) a form that frees thee from (the illusion of) form, a sleeper that awakens every one who is asleep (to the Truth).
آن کلامت می‌رهاند از کلام ** وان سقامت می‌جهاند از سقام
The words (spoken by him) deliver (thee) from words (of idle disputation), and the sickness (of love inspired by him) lets thee escape from the sickness (of sensuality).
پس سقام عشق جان صحتست ** رنجهااش حسرت هر راحتست
Therefore the sickness of love is the (very) soul of health: its pains are the envy of every pleasure.