بخش 97 - 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.

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”;

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.

This (baker) says, (speaking) from this place (shop) to that (other) baker, “O baker, sell bread to this ‘Umar”;

And he too, on hearing (the name) ‘Umar, withholds bread (from you) and sends (you) to a shop some way off,

Saying, “Give bread to this ‘Umar, O my partner,” i.e. “apprehend the secret (my real meaning) from (the tone of) my voice.”

He also will pass you on from there (to another baker), (saying to him), “Hark, ‘Umar is come to get some bread.”

When you have been ‘Umar in one shop, go (your way) and do not expect to obtain bread in all Káshán.

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.

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!

Because of seeing double, wander (to and fro) like ‘Umar in this Káshán of earth, since you are not ‘Alí.

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.”

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,

(And so) you escape from being transferred from place to place in this Káshán (which is) filled with fear and hope.

(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;

For by means of the very reflexion of these images God is made real to you and sells (to you) the fruit (of reality).

By means of this Water the eye is freed from seeing double: it sees the reflexion, and the basket is filled (with fruit).

Therefore this (Water) is really an orchard, not water: do not, then, like Bilqís, strip yourself from (fear of being splashed by) the waves.

Diverse loads are (laid) upon the backs of asses: do not drive (all) these asses with one (and the same) stick.

One ass is laden with rubies and pearls, another with (common) stones and marble.

Do not apply this (uniform) principle to all rivers; in this River behold the Moon (itself), and do not call it a (mere) reflexion.

This is the Water of Khizr, not the water drunk by herbivorous animals and beasts of prey: everything that appears in it is Real.

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).

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.

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).

This topic is endless. The poor stranger wept exceedingly: he was heart-broken by grief for (the death of) the Khwája.