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5
1282-1291

  • چونک چشمش را گشاید امر قم  ** پس بخندد چون سحر بار دوم 
  • When the (Divine) command “Arise!” opens his (the imitator's) eye, then he will laugh, like the (true) dawn, a second time.
  • خنده‌ش آید هم بر آن خنده‌ی خودش  ** که در آن تقلید بر می‌آمدش 
  • He will even laugh at his own (former) laughter which was produced in him in that (period of) imitation,
  • گوید از چندین ره دور و دراز  ** کین حقیقت بود و این اسرار و راز 
  • And will say (to himself), “(Travelling) by all these far and long ways, and thinking that this was the Reality and that this was the Mystery and Secret,
  • من در آن وادی چگونه خود ز دور  ** شادیی می‌کردم از عمیا و شور  1285
  • How forsooth, in that valley (of imitation), did I rejoice from afar through blindness and confusion?
  • من چه می‌بستم خیال و آن چه بود  ** درک سستم سست نقشی می‌نمود 
  • What was I fancying, and what was it (in truth)? My weak perception was showing (only) a weak image (of the reality).”
  • طفل راه را فکرت مردان کجاست  ** کو خیال او و کو تحقیق راست 
  • Where is the thought of the (holy) men in relation to the child of the (mystic) Way? Where is his fancy in comparison with true realisation?
  • فکر طفلان دایه باشد یا که شیر  ** یا مویز و جوز یا گریه و نفیر 
  • The thought of children is (of) the nurse or milk or raisins and walnuts or weeping and crying.
  • آن مقلد هست چون طفل علیل  ** گر چه دارد بحث باریک و دلیل 
  • The imitator is like a sick child, although he may have (at his disposal) subtle argumentation and (logical) proofs.
  • آن تعمق در دلیل و در شکال  ** از بصیرت می‌کند او را گسیل  1290
  • That profundity in (dealing with) proofs and difficult problems is severing him from (spiritual) insight.
  • مایه‌ای کو سرمه‌ی سر ویست  ** برد و در اشکال گفتن کار بست 
  • It took away (from him) the stock (of insight), which is the collyrium of his inmost consciousness, and applied itself to the discussion of (formal) problems.