It is the Shaykh's reflexion, and its source is in the Shaykh: the overflow of joy is not (derived) from the disciples; nay, it is from the Shaykh.
پرتو شیخ آمد و منهل ز شیخ ** فیض شادی نه از مریدان بل ز شیخ
Like a basket in water or a (ray of) light on glass: if they think it (comes) from themselves, ’tis (owing to) defect (of intelligence).
چون سبد در آب و نوری بر زجاج ** گر ز خود دانند آن باشد خداج
When it (the basket) is separated from the river, that perverse one will recognise that the sweet water within it was from the river;1280
چون جدا گردد ز جو داند عنود ** که اندرو آن آب خوش از جوی بود
The glass also will recognise, at the setting (of the moon), that those beams (of light) were from the beauteous shining moon.
آبگینه هم بداند از غروب ** که آن لمع بود از مه تابان خوب
When the (Divine) command “Arise!” opens his (the imitator's) eye, then he will laugh, like the (true) dawn, a second time.
چونک چشمش را گشاید امر قم ** پس بخندد چون سحر بار دوم
He will even laugh at his own (former) laughter which was produced in him in that (period of) imitation,
خنده‌ش آید هم بر آن خنده‌ی خودش ** که در آن تقلید بر می‌آمدش
And will say (to himself), “(Travelling) by all these far and long ways, and thinking that this was the Reality and that this was the Mystery and Secret,
گوید از چندین ره دور و دراز ** کین حقیقت بود و این اسرار و راز
How forsooth, in that valley (of imitation), did I rejoice from afar through blindness and confusion?1285
من در آن وادی چگونه خود ز دور ** شادیی می‌کردم از عمیا و شور
What was I fancying, and what was it (in truth)? My weak perception was showing (only) a weak image (of the reality).”
من چه می‌بستم خیال و آن چه بود ** درک سستم سست نقشی می‌نمود
Where is the thought of the (holy) men in relation to the child of the (mystic) Way? Where is his fancy in comparison with true realisation?
طفل راه را فکرت مردان کجاست ** کو خیال او و کو تحقیق راست