Again, his (the debtor's) reason said (to him), “Abandon this seeing double: vinegar is grape-syrup and grape-syrup is vinegar.
باز عقلش گفت بگذار این حول ** خل دوشابست و دوشابست خل
Since, from defect (of vision), you have called the Khwája ‘other’ (than God), be ashamed (contrite) before the jealous King, O man of double sight.3185
خواجه را چون غیر گفتی از قصور ** شرم‌دار ای احول از شاه غیور
Do not suppose the Khwája, who has passed beyond the aether (the ninth celestial sphere), to be homogeneous with these mice of darkness.
خواجه را که در گذشتست از اثیر ** جنس این موشان تاریکی مگیر
Regard the Khwája as spirit, do not regard him as gross body: regard him as marrow, do not regard him as bone.
خواجه‌ی جان بین مبین جسم گران ** مغز بین او را مبینش استخوان
Do not look at the Khwája with the eye of Iblís the accursed, and do not relate him (refer his origin) to clay.
خواجه را از چشم ابلیس لعین ** منگر و نسبت مکن او را به طین
Do not call the fellow-traveller of the Sun ‘a bat’: do not call him who was worshipped (by the angels) a worshipper (of the material).
همره خورشید را شب‌پر مخوان ** آنک او مسجود شد ساجد مدان
This (Khwája) resembles the (other) reflexions; but (in reality) ’tis not a reflexion, ’tis the appearance of God in the likeness of a reflexion.3190
عکس‌ها را ماند این و عکس نیست ** در مثال عکس حق بنمودنیست
He beheld a Sun and remained frozen no more: the oil of roses was no longer (mingled with) oil of sesame.
آفتابی دید او جامد نماند ** روغن گل روغن کنجد نماند
Since the Abdál (Lieutenants) of God have been transmuted, they are not (to be reckoned) among created beings: turn over a (new) leaf!
چون مبدل گشته‌اند ابدال حق ** نیستند از خلق بر گردان ورق
How should the qibla (object of worship), namely, the (Divine) Unity, be two? How should earth be worshipped by the angels?
قبله‌ی وحدانیت دو چون بود ** خاک مسجود ملایک چون شود
When a man sees the reflexion of apples in this river, and the sight of them fills his skirt with (real) apples,
چون درین جو دیدعکس سیب مرد ** دامنش را دید آن پر سیب کرد
How should that which he saw in the river be a phantom, when a hundred sacks have been filled by his vision?3195
آنچ در جو دید کی باشد خیال ** چونک شد از دیدنش پر صد جوال
Do not regard the body, and do not act like those dumb and deaf men (who) disbelieved in the Truth when it came to them.
تن مبین و آن مکن کان بکم و صم ** کذبوا بالحق لما جائهم
The Khwája is (the God-man of whom God said) Thou didst not throw when thou threwest: to see him is to see the Creator.
ما رمیت اذ رمیت احمد بدست ** دیدن او دیدن خالق شدست
To serve him is to serve God: to see this window is to see the Daylight;
خدمت او خدمت حق کردنست ** روز دیدن دیدن این روزنست
Especially (as) this window is resplendent of itself: nothing (no light) is deposited (therein) by the sun and the Farqad (stars).
خاصه این روزن درخشان از خودست ** نی ودیعه‌ی آفتاب و فرقدست
From that (Divine) Sun, too, (beams) strike upon a window, but not in the ordinary way and direction.3200
هم از آن خورشید زد بر روزنی ** لیک از راه و سوی معهود نی
Between the Sun and this window there is a way; (but) the (other) windows are not acquainted with it,
در میان شمس و این روزن رهی ** هست روزنها نشد زو آگهی
So that, if a cloud arise and cover the sky, in this window its (the Sun's) light will (still) be coruscating.
تا اگر ابری بر آید چرخ‌پوش ** اندرین روزن بود نورش به جوش
There is familiarity between the window and the Sun, otherwise than (by) the way of this atmosphere and the six directions.
غیر راه این هوا و شش جهت ** در میان روزن و خور مالفت
To praise and glorify him (the Perfect Man) is to glorify God: the fruit is growing out of the essential nature of this tray.
مدحت و تسبیح او تسبیح حق ** میوه می‌روید ز عین این طبق
Apples grow from this basket in fine variety: ’tis no harm if you bestow on it the name ‘tree.’3205