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
For by means of the very reflexion of these images God is made real to you and sells (to you) the fruit (of reality).
که ترا از عین این عکس نقوش ** حق حقیقت گردد و میوه‌فروش
By means of this Water the eye is freed from seeing double: it sees the reflexion, and the basket is filled (with fruit).
چشم ازین آب از حول حر می‌شود ** عکس می‌بیند سد پر می‌شود
Therefore this (Water) is really an orchard, not water: do not, then, like Bilqís, strip yourself from (fear of being splashed by) the waves.
پس به معنی باغ باشد این نه آب ** پس مشو عریان چو بلقیس از حباب
Diverse loads are (laid) upon the backs of asses: do not drive (all) these asses with one (and the same) stick.3240
بار گوناگونست بر پشت خران ** هین به یک چون این خران را تو مران
One ass is laden with rubies and pearls, another with (common) stones and marble.
بر یکی خر بار لعل و گوهرست ** بر یکی خر بار سنگ و مرمرست
Do not apply this (uniform) principle to all rivers; in this River behold the Moon (itself), and do not call it a (mere) reflexion.
بر همه جوها تو این حکمت مران ** اندرین جو ماه بین عکسش مخوان
This is the Water of Khizr, not the water drunk by herbivorous animals and beasts of prey: everything that appears in it is Real.
آب خضرست این نه آب دام و دد ** هر چه اندر روی نماید حق بود
From the bottom of this River the Moon cries, “I am the Moon, I am not a reflexion: I am conversing and travelling with (the River).
زین تگ جو ماه گوید من مهم ** من نه عکسم هم‌حدیث و هم‌رهم
That which is (in the world) above is in this River: take possession of it either (in the world) above or in that (River) as you please.3245
اندرین جو آنچ بر بالاست هست ** خواه بالا خواه در وی دار دست
Do not assume this River to be of (the same class as) other rivers: know that this ray of the moon-faced (Beauty) is the Moon (itself).
از دگر جوها مگیر این جوی را ** ماه دان این پرتو مه‌روی را
This topic is endless. The poor stranger wept exceedingly: he was heart-broken by grief for (the death of) the Khwája.
این سخن پایان ندارد آن غریب ** بس گریست از درد خواجه شد کیب
How the (Inspector's) bailiff sought subscriptions in all parts of the city of Tabríz, and how (only) a small amount was collected, and how the poor stranger went to visit the Inspector's tomb and related this (pitiful) tale on his grave by the method of concentrating the mind on prayer (for his help), etc.
توزیع کردن پای‌مرد در جمله‌ی شهر تبریز و جمع شدن اندک چیز و رفتن آن غریب به تربت محتسب به زیارت و این قصه را بر سر گور او گفتن به طریق نوحه الی آخره
The calamity of his debts became notorious, and the bailiff was distressed by his grief.
واقعه‌ی آن وام او مشهور شد ** پای مرد از درد او رنجور شد
He (the bailiff) went round the city to collect subscriptions and everywhere, in hope (of exciting compassion), he told all that had happened;
از پی توزیع گرد شهر گشت ** از طمع می‌گفت هر جا سرگذشت
(But) that devoted beggar obtained by means of begging no more than a hundred dinars.3250
هیچ ناورد از ره کدیه به دست ** غیر صد دینار آن کدیه‌پرست
(Then) the bailiff came to him and took his hand and went (with him) to (visit) the grave of that very wonderful generous man.
پای مرد آمد بدو دستش گرفت ** شد بگور آن کریم بس شگفت
He said, “When a servant (of God) gains the Divine favour so that he entertains a fortunate man,
گفت چون توفیق یابد بنده‌ای ** که کند مهمانی فرخنده‌ای
And gives up his own wealth for his sake and sacrifices his own dignity for the sake of (conferring) dignity on him,
مال خود ایثار راه او کند ** جاه خود ایثار جاه او کند
Gratitude to him (the benefactor) is certainly (the same as) gratitude to God, since (it was) the Divine favour (that) caused him to show beneficence.
شکر او شکر خدا باشد یقین ** چون به احسان کرد توفیقش قرین
To be ungrateful to him is to be ungrateful to God: beyond doubt his right (to gratitude) is consequent on (that of) God.3255
ترک شکرش ترک شکر حق بود ** حق او لا شک به حق ملحق بود
Always give thanks to God for His bounties, and always give thanks and praise to the Khwája (your benefactor) too.
شکر می‌کن مر خدا را در نعم ** نیز می‌کن شکر و ذکر خواجه هم
Though a mother's tenderness is (derived) from God, (yet) ’tis a sacred duty and a worthy task to serve her.
رحمت مادر اگر چه از خداست ** خدمت او هم فریضه‌ست و سزاست
For this reason God hath said, ‘Do ye bless him (the Prophet),’ for Mohammed was one to whom (the attributes of Divine Providence) were transferred.
زین سبب فرمود حق صلوا علیه ** که محمد بود محتال الیه
At the Resurrection God will say to His servant, ‘Hark, what have you done with that which I bestowed on you?’
در قیامت بنده را گوید خدا ** هین چه کردی آنچ دادم من ترا
He will reply, ‘O Lord, I gave thanks to Thee with (all) my soul, since the source of my daily provision and bread was in Thee.’3260
گوید ای رب شکر تو کردم به جان ** چون ز تو بود اصل آن روزی و نان
(Then) God will say to him, ‘Nay, you did not give thanks to Me, inasmuch as you did not give thanks to him who made a practice of generosity.
گویدش حق نه نکردی شکر من ** چون نکردی شکر آن اکرام‌فن
You have done wrong and injustice to a generous man: did not My bounty come to you by his hand?’”
بر کریمی کرده‌ای ظلم و ستم ** نه ز دست او رسیدت نعمتم
When he (the debtor) arrived at the tomb of his benefactor, he began to weep bitterly and broke into loud lamentation.
چون به گور آن ولی‌نعمت رسید ** گشت گریان زار و آمد در نشید