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خواجه را چون غیر گفتی از قصور ** شرمدار ای احول از شاه غیور 3185
- Since, from defect (of vision), you have called the Khwája ‘other’ (than God), be ashamed (contrite) before the jealous King, O man of double sight.
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خواجه را که در گذشتست از اثیر ** جنس این موشان تاریکی مگیر
- Do not suppose the Khwája, who has passed beyond the aether (the ninth celestial sphere), to be homogeneous with these mice of darkness.
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خواجهی جان بین مبین جسم گران ** مغز بین او را مبینش استخوان
- Regard the Khwája as spirit, do not regard him as gross body: regard him as marrow, do not regard him as bone.
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خواجه را از چشم ابلیس لعین ** منگر و نسبت مکن او را به طین
- Do not look at the Khwája with the eye of Iblís the accursed, and do not relate him (refer his origin) to clay.
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همره خورشید را شبپر مخوان ** آنک او مسجود شد ساجد مدان
- Do not call the fellow-traveller of the Sun ‘a bat’: do not call him who was worshipped (by the angels) a worshipper (of the material).
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عکسها را ماند این و عکس نیست ** در مثال عکس حق بنمودنیست 3190
- This (Khwája) resembles the (other) reflexions; but (in reality) ’tis not a reflexion, ’tis the appearance of God in the likeness of a reflexion.
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آفتابی دید او جامد نماند ** روغن گل روغن کنجد نماند
- He beheld a Sun and remained frozen no more: the oil of roses was no longer (mingled with) oil of sesame.
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چون مبدل گشتهاند ابدال حق ** نیستند از خلق بر گردان ورق
- Since the Abdál (Lieutenants) of God have been transmuted, they are not (to be reckoned) among created beings: turn over a (new) leaf!
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قبلهی وحدانیت دو چون بود ** خاک مسجود ملایک چون شود
- How should the qibla (object of worship), namely, the (Divine) Unity, be two? How should earth be worshipped by the angels?
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چون درین جو دیدعکس سیب مرد ** دامنش را دید آن پر سیب کرد
- When a man sees the reflexion of apples in this river, and the sight of them fills his skirt with (real) apples,
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آنچ در جو دید کی باشد خیال ** چونک شد از دیدنش پر صد جوال 3195
- How should that which he saw in the river be a phantom, when a hundred sacks have been filled by his vision?
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تن مبین و آن مکن کان بکم و صم ** کذبوا بالحق لما جائهم
- Do not regard the body, and do not act like those dumb and deaf men (who) disbelieved in the Truth when it came to them.
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ما رمیت اذ رمیت احمد بدست ** دیدن او دیدن خالق شدست
- The Khwája is (the God-man of whom God said) Thou didst not throw when thou threwest: to see him is to see the Creator.
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خدمت او خدمت حق کردنست ** روز دیدن دیدن این روزنست
- To serve him is to serve God: to see this window is to see the Daylight;
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خاصه این روزن درخشان از خودست ** نی ودیعهی آفتاب و فرقدست
- Especially (as) this window is resplendent of itself: nothing (no light) is deposited (therein) by the sun and the Farqad (stars).
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هم از آن خورشید زد بر روزنی ** لیک از راه و سوی معهود نی 3200
- From that (Divine) Sun, too, (beams) strike upon a window, but not in the ordinary way and direction.
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در میان شمس و این روزن رهی ** هست روزنها نشد زو آگهی
- Between the Sun and this window there is a way; (but) the (other) windows are not acquainted with it,
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تا اگر ابری بر آید چرخپوش ** اندرین روزن بود نورش به جوش
- So that, if a cloud arise and cover the sky, in this window its (the Sun's) light will (still) be coruscating.
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غیر راه این هوا و شش جهت ** در میان روزن و خور مالفت
- There is familiarity between the window and the Sun, otherwise than (by) the way of this atmosphere and the six directions.
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مدحت و تسبیح او تسبیح حق ** میوه میروید ز عین این طبق
- To praise and glorify him (the Perfect Man) is to glorify God: the fruit is growing out of the essential nature of this tray.
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سیب روید زین سبد خوش لخت لخت ** عیب نبود گر نهی نامش درخت 3205
- Apples grow from this basket in fine variety: ’tis no harm if you bestow on it the name ‘tree.’
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این سبد را تو درخت سیب خوان ** که میان هر دو راه آمد نهان
- Call this basket ‘the Apple-tree,’ for between the two there is a hidden way.
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آنچ روید از درخت بارور ** زین سبد روید همان نوع از ثمر
- That which grows from the fruit-bearing Tree—the same kind of fruit grows from this basket.
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پس سبد را تو درخت بخت بین ** زیر سایهی این سبد خوش مینشین
- Therefore regard the basket as the Tree of Fortune and sit happily under the shade (protection) of this basket.
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نان چو اطلاق آورد ای مهربان ** نان چرا میگوییش محموده خوان
- When bread produces looseness (acts as a laxative), why call it bread, O kindly man? Call it scammony.