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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.
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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.
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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?
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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?
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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?
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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.
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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.
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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.