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6
3199-3223

  • Especially (as) this window is resplendent of itself: nothing (no light) is deposited (therein) by the sun and the Farqad (stars).

  • From that (Divine) Sun, too, (beams) strike upon a window, but not in the ordinary way and direction. 3200

  • Between the Sun and this window there is a way; (but) the (other) windows are not acquainted with it,

  • So that, if a cloud arise and cover the sky, in this window its (the Sun's) light will (still) be coruscating.

  • There is familiarity between the window and the Sun, otherwise than (by) the way of this atmosphere and the six directions.

  • To praise and glorify him (the Perfect Man) is to glorify God: the fruit is growing out of the essential nature of this tray.

  • Apples grow from this basket in fine variety: ’tis no harm if you bestow on it the name ‘tree.’ 3205

  • Call this basket ‘the Apple-tree,’ for between the two there is a hidden way.

  • That which grows from the fruit-bearing Tree—the same kind of fruit grows from this basket.

  • Therefore regard the basket as the Tree of Fortune and sit happily under the shade (protection) of this basket.

  • When bread produces looseness (acts as a laxative), why call it bread, O kindly man? Call it scammony.

  • When the dust on the road illumines the eye and the spirit, regard its dust as collyrium and know that it is collyrium. 3210

  • When the sunrise shines forth from the face of this earth, why should I lift up my face to (the star) ‘Ayyúq?

  • He (the Khwája) is naughted: do not call him existent, O bold-eyed (impudent) man! How should the sod remain dry in a River like this?

  • How should the new-moon shine in the presence of this Sun? What is the strength of a decrepit old woman (zál) against such a Rustam?

  • The (only real) Agent is seeking and prevailing (over all), to the end that He may utterly destroy (all unreal) existences.

  • Do not say ‘two,’ do not know ‘two,’ and do not call ‘two’: deem the slave to be effaced in his master. 3215

  • The Khwája likewise is naughted and dead and checkmated and buried in the Khwája's Creator.

  • When you regard this Khwája as separate from God, you lose both the text and the preface.

  • Hark, let your (inward) eye and your heart pass beyond (transcend) the (bodily) clay! This is One Qibla (object of worship): do not see two qiblas.

  • When you see two you remain deprived of both sides (aspects of the One): a flame falls on the touchwood, and the touchwood is gone.”

  • Parable of the man who sees double. (He is) like the stranger in the town of Kásh (Káshán), whose name was ‘Umar. Because of this (name) they (refused to serve him and) passed him on from one shop to another. He did not perceive that all the shops were one in this respect that they (the shopkeepers) would not sell bread to (a person named) ‘Umar; (so he did not say to himself), “Here (and now) I will repair my error (and say), ‘I made a mistake: my name is not ‘Umar.’ When I recant and repair my error in this shop, I shall get bread from all the shops in the town; but if, without repairing my error, I still keep the name ‘Umar and depart from this shop (to another), (then) I am deprived (of bread) and seeing double, for I (shall) have deemed (all) these shops to be separate from each other.”

  • If your name is ‘Umar, nobody in the town of Kásh will sell you a roll of bread (even) for a hundred dángs. 3220

  • When you say at one shop, “I am ‘Umar: kindly sell bread to this ‘Umar,”

  • He (the baker) will say, “Go to that other shop: one loaf from that (shop) is better than fifty from this.”

  • If he (the customer) had not been seeing double, he would have replied, “There is no other shop”;