When bread produces looseness (acts as a laxative), why call it bread, O kindly man? Call it scammony.
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.
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?
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?
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?
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.
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.
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.
چون جدا بینی ز حق این خواجه را ** گم کنی هم متن و هم دیباجه را
When you regard this Khwája as separate from God, you lose both the text and the preface.
چشم و دل را هین گذاره کن ز طین ** این یکی قبله‌ست دو قبله مبین
Hark, let your (inward) eye and your heart pass beyond (transcend) the (bodily) clay! This is One Qibla (object of worship): do not see two qiblas.
چون دو دیدی ماندی از هر دو طرف ** آتشی در خف فتاد و رفت خف
When you see two you remain deprived of both sides (aspects of the One): a flame falls on the touchwood, and the touchwood is gone.”
مثل دوبین هم‌چو آن غریب شهر کاش عمر نام کی از یک دکانش به سبب این به آن دکان دیگر حواله کرد و او فهم نکرد کی همه دکان یکیست درین معنی کی به عمر نان نفروشند هم اینجا تدارک کنم من غلط کردم نامم عمر نیست چون بدین دکان توبه و تدارک کنم نان یابم از همه دکان‌های این شهر و اگر بی‌تدارک هم‌چنین عمر نام باشم ازین دکان در گذرم محرومم و احولم و این دکان‌ها را از هم جدا دانسته‌ام
Parable of the man who sees double. (He is) like the stranger in the town of Kásh (Káshán), whose name was ‘Umar. Because of this (name) they (refused to serve him and) passed him on from one shop to another. He did not perceive that all the shops were one in this respect that they (the shopkeepers) would not sell bread to (a person named) ‘Umar; (so he did not say to himself), “Here (and now) I will repair my error (and say), ‘I made a mistake: my name is not ‘Umar.’ When I recant and repair my error in this shop, I shall get bread from all the shops in the town; but if, without repairing my error, I still keep the name ‘Umar and depart from this shop (to another), (then) I am deprived (of bread) and seeing double, for I (shall) have deemed (all) these shops to be separate from each other.”
گر عمر نامی تو اندر شهر کاش ** کس بنفروشد به صد دانگت لواش 3220
If your name is ‘Umar, nobody in the town of Kásh will sell you a roll of bread (even) for a hundred dángs.
چون به یک دکان بگفتی عمرم ** این عمر را نان فروشید از کرم
When you say at one shop, “I am ‘Umar: kindly sell bread to this ‘Umar,”
او بگوید رو بدان دیگر دکان ** زان یکی نان به کزین پنجاه نان
He (the baker) will say, “Go to that other shop: one loaf from that (shop) is better than fifty from this.”
گر نبودی احول او اندر نظر ** او بگفتی نیست دکانی دگر
If he (the customer) had not been seeing double, he would have replied, “There is no other shop”;
پس ردی اشراق آن نااحولی ** بر دل کاشی شدی عمر علی
And then the illumination produced by not seeing double would have shot (rays) upon the heart of him (the baker) of Kásh, and ‘Umar would have become ‘Alí.