(But) at your cry I let the thief go. I deemed you, ass (as you are), a (reasonable) man.
دزد را از بانگ تو بگذاشتم ** من تو خر را آدمی پنداشتم
What silly gabble and nonsense is this, O fellow? I (had) found the reality: what (use to me) is the clue?”
این چه ژاژست و چه هرزه ای فلان ** من حقیقت یافتم چه بود نشان
He replied, “I am giving you a clue to the real (thing). This is the clue; I am acquainted with the reality.”
گفت من از حق نشانت میدهم ** این نشان است از حقیقت آگهم
He (the householder) said, “You are an artful knave or else you are a fool; nay, you are a thief and cognisant of this affair.
گفت طراری تو یا خود ابلهی ** بلکه تو دزدی و زین حال آگهی
I was (on the point of) dragging my adversary along, (when) you let him escape, saying (to me), ‘Here are (his) traces.’”2810
خصم خود را میکشیدم من کشان ** تو رهانیدی و را کاینک نشان
You speak of (external) relations, (but) I transcend (all) relations. In union (with God) where are signs or evidences?
تو جهت گو من برونم از جهات ** در وصال آیات کو یا بینات
The man that is debarred (from the Essence) sees the (Divine) action (as proceeding) from the Attributes: he that has lost the Essence is in (confined to) the Attributes.
صنع بیند مرد محجوب از صفات ** در صفات آن است کاو گم کرد ذات
Inasmuch as those united (with God) are absorbed in the Essence, O son, how should they look upon His Attributes?
واصلان چون غرق ذاتند ای پسر ** کی کنند اندر صفات او نظر
When your head is at the bottom of the river, how will your eye fall on the colour of the water?
چون که اندر قعر جو باشد سرت ** کی به رنگ آب افتد منظرت
And if you come back from the bottom to the colour of the water, then you have received a coarse woollen garment and given (fine) fur (in exchange).2815
ور به رنگ آب باز آیی ز قعر ** پس پلاسی بستدی دادی تو شعر