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?
شد فنا هستش مخوان ای چشم‌شوخ ** در چنین جو خشک کی ماند کلوخ
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?
پیش این خورشید کی تابد هلال ** با چنان رستم چه باشد زور زال
The (only real) Agent is seeking and prevailing (over all), to the end that He may utterly destroy (all unreal) existences.
طالبست و غالبست آن کردگار ** تا ز هستی‌ها بر آرد او دمار
Do not say ‘two,’ do not know ‘two,’ and do not call ‘two’: deem the slave to be effaced in his master.3215
دو مگو و دو مدان و دو مخوان ** بنده را در خواجه‌ی خود محو دان
The Khwája likewise is naughted and dead and checkmated and buried in the Khwája's Creator.
خواجه هم در نور خواجه‌آفرین ** فانیست و مرده و مات و دفین
When you regard this Khwája as separate from God, you lose both the text and the preface.
چون جدا بینی ز حق این خواجه را ** گم کنی هم متن و هم دیباجه را
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.
چشم و دل را هین گذاره کن ز طین ** این یکی قبله‌ست دو قبله مبین
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.”
چون دو دیدی ماندی از هر دو طرف ** آتشی در خف فتاد و رفت خف
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.”
مثل دوبین هم‌چو آن غریب شهر کاش عمر نام کی از یک دکانش به سبب این به آن دکان دیگر حواله کرد و او فهم نکرد کی همه دکان یکیست درین معنی کی به عمر نان نفروشند هم اینجا تدارک کنم من غلط کردم نامم عمر نیست چون بدین دکان توبه و تدارک کنم نان یابم از همه دکان‌های این شهر و اگر بی‌تدارک هم‌چنین عمر نام باشم ازین دکان در گذرم محرومم و احولم و این دکان‌ها را از هم جدا دانسته‌ام
If your name is ‘Umar, nobody in the town of Kásh will sell you a roll of bread (even) for a hundred dángs.3220
گر عمر نامی تو اندر شهر کاش ** کس بنفروشد به صد دانگت لواش
When you say at one shop, “I am ‘Umar: kindly sell bread to this ‘Umar,”
چون به یک دکان بگفتی عمرم ** این عمر را نان فروشید از کرم
He (the baker) will say, “Go to that other shop: one loaf from that (shop) is better than fifty from this.”
او بگوید رو بدان دیگر دکان ** زان یکی نان به کزین پنجاه نان
If he (the customer) had not been seeing double, he would have replied, “There is no other shop”;
گر نبودی احول او اندر نظر ** او بگفتی نیست دکانی دگر
And then the illumination produced by not seeing double would have shot (rays) upon the heart of him (the baker) of Kásh, and ‘Umar would have become ‘Alí.
پس ردی اشراق آن نااحولی ** بر دل کاشی شدی عمر علی
This (baker) says, (speaking) from this place (shop) to that (other) baker, “O baker, sell bread to this ‘Umar”;3225
این ازینجا گوید آن خباز را ** این عمر را نان فروش ای نانبا
And he too, on hearing (the name) ‘Umar, withholds bread (from you) and sends (you) to a shop some way off,
چون شنید او هم عمر نان در کشید ** پس فرستادت به دکان بعید
Saying, “Give bread to this ‘Umar, O my partner,” i.e. “apprehend the secret (my real meaning) from (the tone of) my voice.”
کین عمر را نان ده ای انباز من ** راز یعنی فهم کن ز آواز من
He also will pass you on from there (to another baker), (saying to him), “Hark, ‘Umar is come to get some bread.”
او همت زان سو حواله می‌کند ** هین عمر آمد که تا بر نان زند
When you have been ‘Umar in one shop, go (your way) and do not expect to obtain bread in all Káshán.
چون به یک دکان عمر بودی برو ** در همه کاشان ز نان محروم شو
But if you have said in one shop, “(I am) ‘Alí,” (then you may) obtain bread from this place (shop) without being passed on (to another shop) and without trouble.3230
ور به یک دکان علی گفتی بگیر ** نان ازینجا بی‌حواله و بی‌زحیر
Since the squinter who sees two (instead of one) is deprived of the enjoyment of delicious food, (your case is worse, for) you are seeing ten, O you who would sell your mother!
احول دو بین چو بی‌بر شد ز نوش ** احول ده بینی ای مادر فروش
Because of seeing double, wander (to and fro) like ‘Umar in this Káshán of earth, since you are not ‘Alí.
اندرین کاشان خاک از احولی ** چون عمر می‌گرد چو نبوی علی
In this ruined monastery the man who sees double is (continually) removing from one nook to another, O (you who say to yourself), “The good (which I seek) is (to be found) there.”
هست احول را درین ویرانه دیر ** گوشه گوشه نقل نو ای ثم خیر
But if you get two eyes that can recognise God, (you will) see (that) the (entire) expanse of both worlds (is) full of the Beloved,
ور دو چشم حق‌شناس آمد ترا ** دوست پر بین عرصه‌ی هر دو سرا
(And so) you escape from being transferred from place to place in this Káshán (which is) filled with fear and hope.3235
وا رهیدی از حواله‌ی جا به جا ** اندرین کاشان پر خوف و رجا
(If) you have seen buds or trees (reflected) in this River, do not suppose that they are a phantom (illusion) like (those of) any (ordinary) river;
اندرین جو غنچه دیدی یا شجر ** هم‌چو هر جو تو خیالش ظن مبر