O thou who art a thousand Gabriels in (the form of) man, O thou who art (many) Messiahs inside the ass (of Jesus),
ای هزاران جبرئیل اندر بشر ** ای مسیحان نهان در جوف خر
O thou who art a thousand Ka‘bas concealed in a church, O thou who causest ‘ifrít and devil to fall into error,4585
ای هزاران کعبه پنهان در کنیس ** ای غلط‌انداز عفریت و بلیس
Thou art the spaceless Object of worship in space: the devils have their shop destroyed by thee,
سجده‌گاه لامکانی در مکان ** مر بلیسان را ز تو ویران دکان
(For they say), “How should I pay homage to this clay? How should I bestow on a (mere) form a title signifying (my) obedience (adoration)?”
که چرا من خدمت این طین کنم ** صورتی را نم لقب چون دین کنم
He is not the form (in which he appears): rub thine eye well, that thou mayst behold (in him) the radiance of the light of (Divine) glory!
نیست صورت چشم را نیکو به مال ** تا ببینی شعشعه‌ی نور جلال
Resuming the explanation of the Story of the (eldest) prince and his constant attendance at the court of the King.
باز آمدن به شرح قصه‌ی شاه‌زاده و ملازمت او در حضرت شاه
The prince in the presence of the King was bewildered by this (mystery): he beheld the Seven Heavens in a handful of clay.
شاه‌زاده پیش شه حیران این ** هفت گردون دیده در یک مشت طین
Nowise was it possible (for him) to open his lips in discussion, but never for a moment did soul cease to converse with soul.4590
هیچ ممکن نه ببحثی لب گشود ** لیک جان با جان دمی خامش نبود
It came into his mind that ’twas exceedingly mysterious— “all this is reality: whence, then, comes the form (appearance)?”
آمده در خاطرش کین بس خفیست ** این همه معنیست پس صورت ز چیست
(’Tis) a form that frees thee from (the illusion of) form, a sleeper that awakens every one who is asleep (to the Truth).
صورتی از صورتت بیزار کن ** خفته‌ای هر خفته را بیدار کن
The words (spoken by him) deliver (thee) from words (of idle disputation), and the sickness (of love inspired by him) lets thee escape from the sickness (of sensuality).
آن کلامت می‌رهاند از کلام ** وان سقامت می‌جهاند از سقام