How the slave, from the purity of his thought

How the slave, from the purity of his thought, swore to the truth and loyalty of his friend. قسم غلام در صدق و وفای یار خود از طهارت ظن خود

گفت نه و الله و بالله العظیم
مالک الملک و به رحمان و رحیم‏
He said, “Nay, by Allah, and by the great God, the possessor of kingdom, and by the Merciful and Compassionate One;
آن خدایی که فرستاد انبیا
نه به حاجت بل به فضل و کبریا
By the God who sent the prophets, not in (His) need (of them), but in grace and majesty;
آن خداوندی که از خاک ذلیل
آفرید او شهسواران جلیل‏
By the Lord who from the lowly earth created (those) glorious princely riders,
پاکشان کرد از مزاج خاکیان
بگذرانید از تک افلاکیان‏
(And) purified them from the temperament of earthly beings, and caused them to outrun the celestials;
بر گرفت از نار و نور صاف ساخت
وانگه او بر جمله‏ی انوار تاخت‏
(By Him) who took up from the Fire and fashioned into pure Light—and then it outstripped all (the other) lights.
آن سنا برقی که بر ارواح تافت
تا که آدم معرفت ز آن نور یافت‏
That splendour of lightning which shone over the spirits, so that Adam gained from that Light (his) knowledge (of God).
آن کز آدم رست و دست شیث چید
پس خلیفه‏ش کرد آدم کان بدید
That (splendour) which grew from Adam and which the hand of Seth gathered hand of Seth gathered: therefore Adam, when he saw that (Light in him), made him his vicar.
نوح از آن گوهر که برخوردار بود
در هوای بحر جان دربار بود
Since Noah had enjoyment of that Jewel, he showered pearls (of Divine wisdom) in the air of the Sea of Soul.
جان ابراهیم از آن انوار زفت
بی‏حذر در شعله‏های نار رفت‏
From (possession of) that mighty radiance the spirit of Abraham went fearlessly into the flames of the fire.
چون که اسماعیل در جویش فتاد
پیش دشنه‏ی آب دارش سر نهاد
When Ismá‘íl (Ishmael) fell into the stream thereof, he laid his head before his (Abraham’s) flashing knife.
جان داود از شعاعش گرم شد
آهن اندر دست بافش نرم شد
The soul of David was heated by its rays: iron became soft in his hand-loom.
چون سلیمان بد وصالش را رضیع
دیو گشتش بنده فرمان و مطیع‏
When Solomon was suckled on (the milk of) union with it, the demon became a thrall to his command and obedient. 
در قضا یعقوب چون بنهاد سر
چشم روشن کرد از بوی پسر
When Jacob bowed his head (in submission) to the (Divine) destiny, it (the Light) illumined (gladdened) his eye with the scent of his (lost) son.
یوسف مه رو چو دید آن آفتاب
شد چنان بیدار در تعبیر خواب‏
When the moon-faced Joseph beheld that Sun, he became so wide-awake (wise) in the interpretation of dreams.
چون عصا از دست موسی آب خورد
ملکت فرعون را یک لقمه کرد
When the rod drank water (was imbued with the influence of the Light) from the hand of Moses, it made one mouthful of Pharaoh’s empire.
نردبانش عیسی مریم چو یافت
بر فراز گنبد چارم شتافت‏
When Jesus, the son of Mary, found its ladder, he sped to the topmost height of the Fourth Dome (of Heaven).
چون محمد یافت آن ملک و نعیم
قرص مه را کرد او در دم دو نیم‏
When Mohammed gained that Kingdom and Felicity, he in a moment clave the disk of the moon in two halves.
چون ابو بکر آیت توفیق شد
با چنان شه صاحب و صدیق شد
When Abú Bakr became a signal example of (God’s) favour, he became the Companion of such a King (as Mohammed) and (received the name) Siddíq.
چون عمر شیدای آن معشوق شد
حق و باطل را چو دل فاروق شد
When ‘Umar became distraught with that Beloved, he became a Fárúq (discerner), like the heart, between truth and falsehood.
چون که عثمان آن عیان را عین گشت
نور فایض بود و ذی النورین گشت‏
When ‘Uthmán became the fountain of that clear (Essence), he was light overflowing and became Dhu ’l-Núrayn (Lord of the Two Lights).
چون ز رویش مرتضی شد در فشان
گشت او شیر خدا درمرج جان‏
When at (the sight of) its countenance Murtazá (‘Alí) began to scatter pearls (of spiritual truth), he became the Lion of God in the pasture of the soul.
چون جنید از جند او دید آن مدد
خود مقاماتش فزون شد از عدد
When Junayd received that support (which he received) from its army, his maqámát (stages of progress in the mystical life) became innumerable.
بایزید اندر مزیدش راه دید
نام قطب العارفین از حق شنید
Báyazíd saw the way into its superabundance, and heard from God (heard God bestow upon him) the name, “Pole of the Gnostics.”
چون که کرخی کرخ او را شد حرص
شد خلیفه‏ی عشق و ربانی نفس‏
When Karkhí became the guard of its city, he became the vicar of (Divine) love and inspired by the Divine breath.
پور ادهم مرکب آن سو راند شاد
گشت او سلطان سلطانان داد
The son of Adham joyously rode his steed towards it, and became the supreme sovereign of justice.
و آن شقیق از شق آن راه شگرف
گشت او خورشید رای و تیز طرف‏
And that (famous) Shaqíq by cleaving (traversing) that venerable Way became a sun of (clear) judgement and keen-sighted. 
صد هزاران پادشاهان نهان
سر فرازانند ز آن سوی جهان‏
Hundreds of thousands of hidden (spiritual) kings are holding their heads high (in the region) beyond this world;
نامشان از رشک حق پنهان بماند
هر گدایی نامشان را بر نخواند
Because of God’s jealousy their names remained hidden: every beggar did not pronounce their names.
حق آن نور و حق نورانیان
کاندر آن بحرند همچون ماهیان‏
By the truth of that Light and by the truth of those illumined ones who are as fishes in that Sea
بحر جان و جان بحر ار گویمش
نیست لایق نام نو می‏جویمش‏
’Tis not fitting if I call it the Sea of the Soul and the Soul of the Sea: I am seeking a new name for it;
حق آن آنی که این و آن از اوست
مغزها نسبت بدو باشد چو پوست‏
By the truth of that That from which this and that are (derived), and in relation to which (all) kernels are (as) rinds,
که صفات خواجه‏تاش و یار من
هست صد چندان که این گفتار من‏
(I swear) that the (good) qualities of my fellow-servant and friend exceed my description (of them) a hundredfold.
آن چه می‏دانم ز وصف آن ندیم
باورت ناید چه گویم ای کریم‏
That which I know of the (spiritual) endowments of that comrade (of mine) would not be believed by thee: what shall I say, O noble (king)?” 
شاه گفت اکنون از آن خود بگو
چند گویی آن این و آن او
The King said, “Now speak of your own (case); how long will you speak of what concerns this or that one?
تو چه داری و چه حاصل کرده‏ای
از تگ دریا چه در آورده‏ای‏
What do you possess and what have you gained? What pearls have you fetched from the bottom of the Sea?
روز مرگ این حس تو باطل شود
نور جان داری که یار دل شود
On the day of death this sense-perception of yours will vanish: have you the spiritual light that should be the companion of your heart?
در لحد کاین چشم را خاک آگند
هستت آن چه گور را روشن کند
When dust shall fill these eyes in the tomb, have you that which will make the grave bright?
آن زمان که دست و پایت بر درد
پر و بالت هست تا جان بر پرد
At the time when your hands and feet shall be torn in shreds, have you wings and plumes that your spirit may fly aloft?
آن زمان کاین جان حیوانی نماند
جان باقی بایدت بر جا نشاند
At the time when this animal soul is no more, it behoves you to set the everlasting spirit in its place.
شرط من جا بالحسن نه کردن است
این حسن را سوی حضرت بردن است‏
The stipulation of (implied in) he that comes with good (shall be rewarded tenfold) does not consist in doing (good); it consists in bringing this good to the presence of God. 
جوهری داری ز انسان یا خری
این عرضها که فنا شد چون بری‏
You have a substance (essence) human or asinine (bestial): (bring that to God): how can you bring (to Him) these accidents (of word or deed) which have passed away?
این عرضهای نماز و روزه را
چون که لا یبقی زمانین انتفی‏
As regards these accidents of prayer and fasting since (that which) does not endure for two moments becomes naught.
نقل نتوان کرد مر اعراض را
لیک از جوهر برند امراض را
“Tis impossible to carry over the accidents (into another state); but they (may) take away diseases (defects) from the substance,
تا مبدل گشت جوهر زین عرض
چون ز پرهیزی که زایل شد مرض‏
So that the substance becomes changed by means of this accident, as when disease is removed by abstinence.
گشت پرهیز عرض جوهر به جهد
شد دهان تلخ از پرهیز شهد
By exertion abstinence, (which is) the accident, becomes the substance: through abstinence the acrid mouth becomes (sweet as) honey.
از زراعت خاکها شد سنبله
داروی مو کرد مو را سلسله‏
Land, through sowing, is turned into ears of corn; remedies for the hair turn the hair into chains (make it long and curly).
آن نکاح زن عرض بد شد فنا
جوهر فرزند حاصل شد ز ما
Conjugal intercourse was the accident; it passed away, and the substance, (which is) the child, was produced from us. 
جفت کردن اسب و اشتر را عرض
جوهر کره بزاییدن غرض‏
The mating of horse or camel is the accident; the object is the birth of the colt, (which is) the substance.
هست آن بستان نشاندن هم عرض
گشت جوهر کشت بستان نک غرض‏
Similarly, the planting of the garden is the accident; the produce (of the garden) became the substance: take ( it and) behold the object!
هم عرض دان کیمیا بردن بکار
جوهری ز آن کیمیا گر شد بیار
Regard, also, the practice of alchemy as the accident; if a substance is produced by that alchemy, bring (it into view).
صیقلی کردن عرض باشد شها
زین عرض جوهر همی‏زاید صفا
Burnishing is the accident, O prince; from this accident is born the substance, purity.
پس مگو که من عملها کرده‏ام
دخل آن اعراض را بنما مرم‏
Do not say, then, ‘I have done deeds’; show the income (fruit) of those accidents, do not evade (my request).
این صفت کردن عرض باشد خمش
سایه‏ی بز را پی قربان مکش‏
This attribution of qualities is (only) an accident. Be silent: do not kill for sacrifice the goat’s shadow!”
گفت شاها بی‏قنوط عقل نیست
گر تو فرمایی عرض را نقل نیست‏
The slave said, “O King, the mind cannot but despair if you say that accidents are not carried over. 
پادشاها جز که یاس بنده نیست
گر عرض کان رفت باز آینده نیست‏
O King, there is nothing but despair for the servant (of God), if the accident that has gone is not coming back.
گر نبودی مر عرض را نقل و حشر
فعل بودی باطل و اقوال فشر
If there were no carrying over and resurrection of accidents, action would be vain and words (mere) babble.
این عرضها نقل شد لونی دگر
حشر هر فانی بود کونی دگر
These accidents are carried over in another guise: the resurrection of everything mortal is another (mode of) existence.
نقل هر چیزی بود هم لایقش
لایق گله بود هم سایقش‏
The carrying over of everything is just as befits it: what befits the herd is its drover.
وقت محشر هر عرض را صورتی است
صورت هر یک عرض را نوبتی است‏
At the time of the Resurrection every accident has a (particular) form, and the form of every accident has a turn (of appearing before God).
بنگر اندر خود نه تو بودی عرض
جنبش جفتی و جفتی با غرض‏
Look on thyself. Wert not thou an accident the movement of copulation, and copulation with a purpose?
بنگر اندر خانه و کاشانه‏ها
در مهندس بود چون افسانه‏ها
Look on houses and edifices: they were as tales in the (mind of) the architect.
آن فلان خانه که ما دیدیم خوش
بود موزون صفه و سقف و درش‏
Such-and-such a house, which seemed to us beautiful, of which the hall, roof, and door were well-proportioned.
از مهندس آن عرض و اندیشه‏ها
آلت آورد و ستون از بیشه‏ها
(’Twas) the accident (design) and ideas (proceeding) from the architect (that) brought the tools (into existence) and the pillars (which come) from the forests.
چیست اصل و مایه‏ی هر پیشه‏ای
جز خیال و جز عرض و اندیشه‏ای‏
What but some fancy and accident and idea is the origin and source of every handicraft?
جمله اجزای جهان را بی‏غرض
درنگر حاصل نشد جز از عرض‏
Look disinterestedly on all the (various) parts of the world: they are not the result of (anything) except accident.
اول فکر آخر آمد در عمل
بنیت عالم چنان دان در ازل‏
The beginning, which is thought, comes to an end in action; know that in such wise was the construction of the world in eternity.
میوه‏ها در فکر دل اول بود
در عمل ظاهر به آخر می‏شود
The fruits are first in the mind’s thought, (but only) at the last do they become manifest actually:
چون عمل کردی شجر بنشاندی
اندر آخر حرف اول خواندی‏
When you have done work (and) planted the tree at the end (when the fruit appears) you read the first words.
گر چه شاخ و برگ و بیخش اول است
آن همه از بهر میوه مرسل است‏
Although its boughs, leaves, and roots are first, (yet) all those are sent for the sake of the fruit.
پس سری که مغز آن افلاک بود
اندر آخر خواجه‏ی لولاک بود
Hence that hidden Thought which was the brain (core) of those (nine) heavens was in the end the lord of lawlák.
نقل اعراض است این بحث و مقال
نقل اعراض است این شیر و شگال‏
This discussion and talk are (involve) the carrying over of accidents; this lion and jackal are (examples of) the carrying over of accidents.
جمله عالم خود عرض بودند تا
اندر این معنی بیامد هل أتی‏
Indeed, all created beings were accidents (once), so that in this sense (the text) was revealed—Did there not come?
این عرضها از چه زاید از صور
وین صور هم از چه زاید از فکر
Whence arise these accidents? From ideas. And whence arise these ideas? From thoughts.
این جهان یک فکرت است از عقل کل
عقل چون شاه است و صورتها رسل‏
This world is one thought (emanating) from the Universal Intellect: the Intellect is like a king, and the ideas (are his) envoys.
عالم اول جهان امتحان
عالم ثانی جزای این و آن‏
The first world is the world of probation; the second world is the (world of) recompense for this and that. 
چاکرت شاها جنایت می‏کند
آن عرض زنجیر و زندان می‏شود
Thy servant, O King, commits a sin: that accident becomes (a substance, namely) chains and prison.
بنده‏ات چون خدمت شایسته کرد
آن عرض نه خلعتی شد در نبرد
When thy slave performed goodly service, did not that accident become a robe of honour in the battle (between the flesh and the spirit)?
این عرض با جوهر آن بیضه است و طیر
این از آن و آن از این زاید به سیر
This accident with the substance (belonging to it) is egg and bird: this is produced by that, and that by this, in succession.”
گفت شاهنشه چنین گیر المراد
این عرضهای تو یک جوهر نزاد
The King said, “Take the meaning (to be) so: (why then) have these accidents of yours not produced any substance?”
گفت مخفی داشته ست آن را خرد
تا بود غیب این جهان نیک و بد
“(Divine) Wisdom,” replied the slave, “has kept it concealed, in order that this world of good and evil may be a mystery,
ز انکه گر پیدا شدی اشکال فکر
کافر و مومن نگفتی جز که ذکر
Because, if the (substantial) forms of thought were to become manifest, infidel and believer (alike) would speak naught but praise (of God).
پس عیان بودی نه غیب ای شاه این
نقش دین و کفر بودی بر جبین‏
Then, were this clearly seen, O King, not hidden, and were the mark of religion or infidelity (visible) on the forehead, 
کی درین عالم بت و بتگر بدی
چون کسی را زهره‏ی تسخر بدی‏
How would there be idol and idolater in this world? How would any one have the stomach to mock (at holy things)?
پس قیامت بودی این دنیای ما
در قیامت کی کند جرم و خطا
Then this world of ours would be (like) the Resurrection: who commits sin and wrong at the Resurrection?”
گفت شه پوشید حق پاداش بد
لیک از عامه نه از خاصان خود
The King said, “God has veiled the retribution of evil, but (only) from the vulgar, not from His own elect.
گر به دامی افکنم من یک امیر
از امیران خفیه دارم نه از وزیر
If I entrap one Amír, I keep it hidden from the (other) Amírs, (but) not from the Vizier.
حق به من بنمود پس پاداش کار
وز صورهای عملها صد هزار
God, then, has shown to me the retribution of work and myriads of the (substantial) forms of actions.
تو نشانی ده که من دانم تمام
ماه را بر من نمی‏پوشد غمام‏
Give a sign (outwardly), for I know all: the cloud does not veil the moon from me.”
گفت پس از گفت من مقصود چیست
چون تو می‏دانی که آن چه بود چیست‏
The slave said, “Then what is the object of my speaking, since thou knowest what is (the real nature of) that which has been?” 
گفت شه حکمت در اظهار جهان
آن که دانسته برون آید عیان‏
The King said, “The wisdom (of God) in making the world manifest (was) that the (thing) known should come forth (to be seen) plainly.
آن چه می‏دانست تا پیدا نکرد
بر جهان ننهاد رنج طلق و درد
Until He made visible that which He knew, He did not lay upon the world the pain of parturition and the throes (thereof).
یک زمان بی‏کار نتوانی نشست
تا بدی یا نیکیی از تو نجست‏
You cannot sit inactive for one moment: (you cannot rest) till some badness or goodness has issued from you.
این تقاضاهای کار از بهر آن
شد موکل تا شود سرت عیان‏
These demands (cravings) for action were appointed in order that your inward consciousness should come clearly into (outward) view.
پس کلابه‏ی تن کجا ساکن شود
چون سر رشته‏ی ضمیرش می‏کشد
How, then, should the reel, which is the body, become still, when the thread’s end, which is the mind, is pulling it?
تاسه‏ی تو شد نشان آن کشش
بر تو بی‏کاری بود چون جان کنش‏
The sign of that pulling is your anguish: to be inactive is to you like the death-agony.
این جهان و آن جهان زاید ابد
هر سبب مادر اثر از وی ولد
This world and that world are for ever giving birth: every cause is a mother, the effect is the child (born) from it.
چون اثر زایید آن هم شد سبب
تا بزاید او اثرهای عجب‏
When the effect was born, that too became a cause, so that it might give birth to wondrous effects.
این سببها نسل بر نسل است لیک
دیده‏ای باید منور نیک نیک‏
These causes are generation on generation, but it needs a very well illumined eye (to see all the links in their chain).”
شاه با او در سخن اینجا رسید
یا بدید از وی نشانی یا ندید
The King, in conversation with him, arrived at this point: he either saw or did not see a sign.
گر بدید آن شاه جویا دور نیست
لیک ما را ذکر آن دستور نیست‏
If that searching King saw (such a sign), ’tis not strange; but we are not permitted to mention it.
چون ز گرمابه بیامد آن غلام
سوی خویشش خواند آن شاه و همام‏
When that (other) slave came from the warm bath, that King and lofty personage called him to his presence,
گفت صحا لک نعیم دایم
بس لطیفی و ظریف و خوب رو
(And) said, “Health (to you)! Lasting happiness be yours! You are very fine and elegant and good-looking.
ای دریغا گر نبودی در تو آن
که همی‏گوید برای تو فلان‏
Oh, alas! If there were not in you that which so-and-so says about you, 
شاد گشتی هر که رویت دیده‏یی
دیدنت ملک جهان ارزیدیی‏
Whoever beheld your face would become glad; the sight of you would be worth the empire of the world.”
گفت رمزی ز آن بگو ای پادشاه
کز برای من بگفت آن دین تباه‏
He said, “O King, utter some hint of what that miscreant said about me.”
گفت اول وصف دو روییت کرد
کاشکارا تو دوایی خفیه درد
The King said, “In the first place he described you as double-faced, saying that you are ostensibly a remedy (but) secretly a disease.”
خبث یارش را چو از شه گوش کرد
در زمان دریای خشمش جوش کرد
When he heard from the King the malice of his companion, at once the sea of his anger surged up.
کف بر آورد آن غلام و سرخ گشت
تا که موج هجو او از حد گذشت‏
That slave foamed and reddened, so that the billows of his vituperation exceeded (all) bounds.
کاو ز اول دم که با من یار بود
همچو سگ در قحط بس گه خوار بود
He said, “From the first moment that he was associated with me, he was a great eater of dung, like a dog in (time of) famine.”
چون دمادم کرد هجوش چون جرس
دست بر لب زد شهنشاهش که بس‏
As he satirised him in succession (without intermission), like a bell, the King put his hand on his (the slave’s) lips, saying, “Enough!”
گفت دانستم ترا از وی بدان
از تو جان گنده ست و از یارت دهان‏
He said, “I know you from him by that (which you have spoken): in you the spirit is foul, and in your companion (only) the mouth.
پس نشین ای گنده جان از دور تو
تا امیر او باشد و مأمور تو
Therefore do you sit far off, O foul-spirited one, that he may be the commander and you under his command.”
در حدیث آمد که تسبیح از ریا
همچو سبزه‏ی گولخن دان ای کیا
It is (said) in the Hadíth (Traditions of the Prophet): “Know, sire, that glorification (of God) from hypocrisy is like the verdure on a midden.”
پس بدان که صورت خوب و نکو
با خصال بد نیرزد یک تسو
Know, then, that a fair and goodly form with bad qualities (within) is not worth a farthing;
ور بود صورت حقیر و ناپذیر
چون بود خلقش نکو در پاش میر
And though the form be despicable and unpleasing, (yet) when his (that person’s) disposition is good, die at his feet!
صورت ظاهر فنا گردد بدان
عالم معنی بماند جاودان‏
Know that the outward form passes away, (but) the world of reality remains for ever.
چند بازی عشق با نقش سبو
بگذر از نقش سبو رو آب جو
How long will you play at loving the shape of the jug? Leave the shape of the jug; go, seek the water. 
صورتش دیدی ز معنی غافلی
از صدف دری گزین گر عاقلی‏
You have seen its (outward) form, you are unaware of the reality; pick out from the shell a pearl, if you are wise.
این صدفهای قوالب در جهان
گر چه جمله زنده‏اند از بحر جان‏
These shells of bodies in the world, though they all are living by (grace of) the Sea of Soul.
لیک اندر هر صدف نبود گهر
چشم بگشا در دل هر یک نگر
Yet there is not a pearl in every shell: open your eyes and look into the heart of each one,
کان چه دارد وین چه دارد می‏گزین
ز انکه کمیاب است آن در ثمین‏
And pick out what that one has and what this, because that costly pearl is seldom found.
گر به صورت می‏روی کوهی به شکل
در بزرگی هست صد چندان که لعل‏
If you go (turn your attention) to the form, by external appearance a mountain is a hundred times as much as a ruby in bigness;
هم به صورت دست و پا و پشم تو
هست صد چندان که نقش چشم تو
Also, in respect of form, your hands and feet and hair are a hundred times as much as the contour of the eye;
لیک پوشیده نباشد بر تو این
کز همه اعضا دو چشم آمد گزین‏
But this (fact) is not hidden from you, that the two eyes are the choicest of all (your) members.
از یک اندیشه که آید در درون
صد جهان گردد به یک دم سر نگون‏
By one thought that comes into the mind a hundred worlds are overturned in a single moment.
جسم سلطان گر به صورت یک بود
صد هزاران لشکرش در پی دود
If the body of the Sultan is, in form (appearance), one (only), (yet) hundreds of thousands of soldiers run behind (it).
باز شکل و صورت شاه صفی
هست محکوم یکی فکر خفی‏
Again, the figure and form of the excellent King are ruled by one invisible thought.
خلق بی‏پایان ز یک اندیشه بین
گشته چون سیلی روانه بر زمین‏
Behold people without end who, moved by one thought, have gone over the earth like a flood;
هست آن اندیشه پیش خلق خرد
لیک چون سیلی جهان را خورد و برد
Small is that thought in the people’s eyes, but like a flood it swallowed and swept away the world.
پس چو می‏بینی که از اندیشه‏ای
قایم است اندر جهان هر پیشه‏ای‏
So, when you see that from a thought every craft in the world (arises and) subsists.
خانه‏ها و قصرها و شهرها
کوهها و دشتها و نهرها
(That) houses and palaces and cities, mountains and plains and rivers,
هم زمین و بحر و هم مهر و فلک
زنده از وی همچو کز دریا سمک‏
Earth and ocean as well as sun and sky, are living (derive their life) from it as fishes from the sea.
پس چرا از ابلهی پیش تو کور
تن سلیمان است و اندیشه چو مور
Then why in your foolishness, O blind one, does the body seem to you a Solomon, and thought (only) as an ant?
می‏نماید پیش چشمت که بزرگ
هست اندیشه چو موش و کوه گرگ‏
To your eye the mountain appears great: (to you) thought is like a mouse, and the mountain (like) a wolf.
عالم اندر چشم تو هول و عظیم
ز ابر و رعد و چرخ داری لرز و بیم‏
The (material) world in your eyes is awful and sublime: you tremble and are frightened at the clouds and the thunder and the sky,
وز جهان فکرتی ای کم ز خر
ایمن و غافل چو سنگ بی‏خبر
While in regard to the world of thought, O less (lower) than the ass, you are secure and indifferent as a witless stone,
ز آنکه نقشی وز خرد بی‏بهره‏ای
آدمی خو نیستی خر کره‏ای‏
Because you are a (mere) shape and have no portion of intelligence; you are not of human nature, you are an ass’s colt.
سایه را تو شخص می‏بینی ز جهل
شخص از آن شد نزد تو بازی و سهل‏
From ignorance you deem the shadow to be the substance: hence to you the substance has become a plaything and of slight account.
باش تا روزی که آن فکر و خیال
بر گشاید بی‏حجابی پر و بال‏
Wait till the Day when that thought and phantasy unfolds its wings and pinions without any veil (encumbrance). 
کوهها بینی شده چون پشم نرم
نیست گشته این زمین سرد و گرم‏
You will see that the mountains have become soft as wool, (and that) this Earth of hot and cold has become naught;
نه سما بینی نه اختر نه وجود
جز خدای واحد حی ودود
You will see neither the sky nor the stars nor (any) existence but God, the One, the Living, the Loving.
یک فسانه راست آمد یا دروغ
تا دهد مر راستیها را فروغ‏
Here is a tale, (be it) true or false, to illustrate (these) truths.

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