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  • آدمی دیده‌ست باقی گوشت و پوست  ** هرچه چشمش دیده است آن چیز اوست 
  • Man (essentially) is eye: the rest (of him) is (mere) flesh and skin: whatsoever his eye has beheld, he is that thing.

  • کوه را غرقه کند یک خم ز نم  ** منفذش چون باز باشد سوی یم 
  • A jar will submerge a mountain with (its) water when the eye of the jar is open to the Sea.

  • چون به دریا راه شد از جان خم  ** خم با جیحون برآرد اشتلم 
  • When from the soul (interior) of the jar a channel is made to the Sea, the jar will overwhelm the Jayhún (Oxus).

  • زان سبب قل گفته‌ی دریا بود  ** هرچه نطق احمدی گویا بود  815
  • For that reason whatsoever the speech (voice) of Ahmad (Mohammed) may utter, the words are (really) uttered by the Sea.

  • گفته‌ی او جمله در بحر بود  ** که دلش را بود در دریا نفوذ 
  • All his words were pearls of the Sea, for his heart had a passage into the Sea.

  • داد دریا چون ز خم ما بود  ** چه عجب در ماهیی دریا بود 
  • Since the bounty of the Sea is (poured) through our jar, what wonder (that) the Sea (itself) should be (contained) in a Fish?

  • چشم حس افسرد بر نقش ممر  ** تش ممر می‌بینی و او مستقر 
  • The sensual eye is fixed on the form of the thoroughfare: thou art regarding it as a thoroughfare, but he (the Perfect Man) as a permanent abode.

  • این دوی اوصاف دید احولست  ** ورنه اول آخر آخر اولست 
  • This dualism is characteristic of the eye that sees double; but (in reality) the first is the last and the last is the first.

  • هی ز چه معلوم گردد این ز بعث  ** بعث را جو کم کن اندر بعث بحث  820
  • Hark, by what means is this made known (to thee)? By means of the (spiritual) resurrection. Seek to experience (that) resurrection: do not dispute concerning (that) resurrection.

  • شرط روز بعث اول مردنست  ** زانک بعث از مرده زنده کردنست 
  • The (necessary) condition of (experiencing) the Day of Resurrection is to die first, for (the word) ba‘th (resurrection) is (signifies) “to raise to life from the dead.”

  • جمله عالم زین غلط کردند راه  ** کز عدم ترسند و آن آمد پناه 
  • Hence all the world have taken the wrong way, for they are afraid of nonexistence, though it is (really) the refuge (in which they find salvation).

  • از کجا جوییم علم از ترک علم  ** از کجا جوییم سلم از ترک سلم 
  • Whence shall we seek (true knowledge? From renouncing (our false) knowledge. Whence shall we seek (true) peace? From renouncing peace (with our carnal selves).

  • از کجا جوییم هست از ترک هست  ** از کجا جوییم سیب از ترک دست 
  • Whence shall we seek (real) existence? From renouncing (illusory) existence. Whence shall we seek the apple (of Truth)? From renouncing the hand (of self-assertion and self-interest).

  • هم تو تانی کرد یا نعم المعین  ** دیده‌ی معدوم‌بین را هست بین  825
  • O best Helper, only Thou canst make the eye that regards the non-existent to regard that which is (really) existent.

  • دیده‌ای کو از عدم آمد پدید  ** ذات هستی را همه معدوم دید 
  • The eye that was produced from non-existence regarded the Essence of (real) Being as wholly non-existent;

  • این جهان منتظم محشر شود  ** گر دو دیده مبدل و انور شود 
  • (But), if (thy) two eyes are transformed and illumined, this well-ordered world becomes the scene of the Last Judgement.

  • زان نماید این حقایق ناتمام  ** که برین خامان بود فهمش حرام 
  • These realities are shown forth imperfectly (here) because the apprehension of them is forbidden to these raw (ignorant) ones.

  • نعمت جنات خوش بر دوزخمی  ** شد محرم گرچه حق آمد سخی 
  • Although God is munificent, the enjoyment of the delightful gardens ofParadise is forbidden to him who is destined for Hell.

  • در دهانش تلخ آید شهد خلد  ** چون نبود از وافیان در عهد خلد  830
  • The honey of Paradise becomes bitter in his mouth, since he was not (destined to be) one of them that faithfully keep the covenant of everlasting life.

  • مر شما را نیز در سوداگری  ** دست کی جنبد چو نبود مشتری 
  • Ye (worldly folk) also (who are engaged) in commerce—how should your hands move (to sell anything) when there is no buyer?

  • کی نظاره اهل بخریدن بود  ** آن نظاره گول گردیدن بود 
  • How should (idle) looking-on be capable of buying? The fool's looking-on is (not for buying, but merely for) loitering.

  • پرس پرسان کین به چند و آن به چند  ** از پی تعبیر وقت و ریش‌خند 
  • (He strolls about) continually asking, “How much is this?” and “How much is that?” for the sake of pastime and mockery.

  • از ملولی کاله می‌خواهد ز تو  ** نیست آن کس مشتری و کاله‌جو 
  • (’Tis only) from boredom (that) he asks you (to show him) your goods: that person is not a buyer and customer.

  • کاله را صد بار دید و باز داد  ** جامه کی پیمود او پیمود باد  835
  • He inspects the article a hundred times and hands it back (to you): when did he (ever) measure a piece of cloth? He measured wind (and nothing else).

  • کو قدوم و کر و فر مشتری  ** کو مزاح گنگلی سرسری 
  • What a distance between the approach and bargaining of a purchaser and the pleasantries of a silly joker?

  • چونک در ملکش نباشد حبه‌ای  ** جز پی گنگل چه جوید جبه‌ای 
  • Since there is not a mite in his possession, how should he seek (to buy) a coat except in jest?

  • در تجارت نیستش سرمایه‌ای  ** پس چه شخص زشت او چه سایه‌ای 
  • He has no capital for trading: what, then, is the difference between his ill-favoured person and a shadow?

  • مایه در بازار این دنیا زرست  ** مایه آنجا عشق و دو چشم ترست 
  • The capital (required) for the market of this world is gold; there (in the next world) the capital is love and two eyes wet (with tears).

  • هر که او بی‌مایه‌ی بازار رفت  ** عمر رفت و بازگشت او خام تفت  840
  • Whoever went to market without any capital, his life passed and he speedily returned in disappointment.

  • هی کجا بودی برادر هیچ جا  ** هی چه پختی بهر خوردن هیچ با 
  • “Oh, where hast thou been, brother?” “Nowhere.” “Oh, what hast thou cooked to eat?” “No (good) soup.”

  • مشتری شو تا بجنبد دست من  ** لعل زاید معدن آبست من 
  • Become a buyer, that my hand may move (to sell to thee), and that my pregnant mine may bring forth the ruby.

  • مشتری گرچه که سست و باردست  ** دعوت دین کن که دعوت واردست 
  • Though the buyer is slack and lukewarm, (yet) call (him) to the (true) religion, for the (command to) call hath come down (from God).

  • باز پران کن حمام روح گیر  ** در ره دعوت طریق نوح گیر 
  • Let the falcon fly and catch the spiritual dove: in calling (to God) take the way of Noah.

  • خدمتی می‌کن برای کردگار  ** با قبول و رد خلقانت چه کار  845
  • Perform an act of service for the Creator's sake: what hast thou to do with being accepted or rejected by the people?

  • داستان آن شخص کی بر در سرایی نیم‌شب سحوری می‌زد همسایه او را گفت کی آخر نیم‌شبست سحر نیست و دیگر آنک درین سرا کسی نیست بهر کی می‌زنی و جواب گفتن مطرب او را 
  • Story of the person who was giving the drum-call for the sahúr at the gate of a certain palace at midnight. A neighbour said to him, “Why, it is midnight, it is not (yet) dawn; and besides, there is no one in this palace: for whose sake are you drumming?”—and the minstrel's reply to him.

  • آن یکی می‌زد سحوری بر دری  ** درگهی بود و رواق مهتری 
  • A certain man was drumming at a certain gate to announce the sahúr: ’twas a court-house and the pavilion of a grandee.

  • نیم‌شب می‌زد سحوری را به جد  ** گفت او را قایلی کای مستمد 
  • (Whilst) he was beating his drum vigorously at midnight, some one said to him, “O thou who art seeking (the means of) support,

  • اولا وقت سحر زن این سحور  ** نیم‌شب نبود گه این شر و شور 
  • Firstly, give this call to the sahúr at daybreak: midnight is not the time for (making) this disturbance;

  • دیگر آنک فهم کن ای بوالهوس  ** که درین خانه درون خود هست کس 
  • And secondly, observe, O man of vain desire, whether in fact there is any one inside this house at midnight.

  • کس درینجا نیست جز دیو و پری  ** روزگار خود چه یاوه می‌بری  850
  • There is nobody here except demons and spirits: why art thou trifling thy time away?

  • بهر گوشی می‌زنی دف گوش کو  ** هوش باید تا بداند هوش کو 
  • Thou art beating thy tambourine for the sake of an ear: where is the ear? Intelligence is needed in order to know (thy purpose): where is the intelligence?”

  • گفت گفتی بشنو از چاکر جواب  ** تا نمانی در تحیر و اضطراب 
  • He replied, “You have said (your say): (now) hear the answer from your (humble) servant, that you may not remain in bewilderment and confusion.

  • گرچه هست این دم بر تو نیم‌شب  ** نزد من نزدیک شد صبح طرب 
  • Although in your opinion this moment is midnight, in my view the dawn of delight is near at hand.

  • هر شکستی پیش من پیروز شد  ** جمله شبها پیش چشمم روز شد 
  • In my sight every defeat has been turned to victory, in my eyes all nights have been turned to day.

  • پیش تو خونست آب رود نیل  ** نزد من خون نیست آبست ای نبیل  855
  • To you the water of the river Nile seems blood; to me it is not blood, ’tis water, O noble one.

  • در حق تو آهنست آن و رخام  ** پیش داود نبی مومست و رام 
  • In regard to you, that (object) is iron or marble, (but) to the prophet David it is (soft as) wax and tractable.

  • پیش تو که بس گرانست و جماد  ** مطربست او پیش داود اوستاد 
  • To you the mountain is exceedingly heavy (solid) and inanimate, (but) to David it is a master-musician.

  • پیش تو آن سنگ‌ریزه ساکتست  ** پیش احمد او فصیح و قانتست 
  • To you the gravel is silent; to Ahmad (Mohammed) it is eloquent and making supplication (to God).

  • پیش تو استون مسجد مرده‌ایست  ** پیش احمد عاشقی دل برده‌ایست 
  • To you the pillar of the mosque is a dead thing; to Ahmad it is (like) a lover who has lost his heart.

  • جمله اجزای جهان پیش عوام  ** مرده و پیش خدا دانا و رام  860
  • To the vulgar all the particles of the world seem dead, but before God they are possessed of knowledge and submissive (to His commands).

  • آنچ گفتی کاندرین خانه و سرا  ** نیست کس چون می‌زنی این طبل را 
  • As for your saying, ‘There is nobody in this house and palace: why art thou beating this drum?’—