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  • زر ز روی قلب در کان می‌رود ** سوی آن کان رو تو هم کان می‌رود
  • The gold is going from the face of the false coin into the mine (whence it came): do thou too go towards the Mine to which it is going.

  • نور از دیوار تا خور می‌رود ** تو بدان خور رو که در خور می‌رود
  • The light is going from the wall up to the sun: do thou go to that Sun which ever goes (moves) in proportion (with eternal right and justice).

  • زین سپس پستان تو آب از آسمان ** چون ندیدی تو وفا در ناودان 560
  • Henceforth take thou the water (that comes) from Heaven, forasmuch as thou hast not found faithfulness in the aqueduct.

  • معدن دنبه نباشد دام گرگ ** کی شناسد معدن آن گرگ سترگ
  • The lure to catch the wolf is (the sheep’s tail; it is) not the place (shop) where the sheep’s tail came from: how should that fierce wolf know the place of provenance?

  • زر گمان بردند بسته در گره ** می‌شتابیدند مغروران به ده
  • They (the Khwaja and his family) imagined (that they would be) gold tied in knots, (so) the deluded (party) were making haste to (reach) the countryside.

  • همچنین خندان و رقصان می‌شدند ** سوی آن دولاب چرخی می‌زدند
  • Thus were they going alone, laughing and dancing and caracoling towards the water-wheel.

  • چون همی‌دیدند مرغی می‌پرید ** جانب ده صبر جامه می‌درید
  • Whenever they saw a bird flying in the direction of the country, (their) patience rent its garments;

  • هر که می‌آمد ز ده از سوی او ** بوسه می‌دادند خوش بر روی او 565
  • (And) they would kiss joyfully the face of any one who came from the country, from his (the countryman’s) neighbourhood,

  • گر تو روی یار ما را دیده‌ای ** پس تو جان را جان و ما را دیده‌ای
  • Saying, “You have seen the face of our friend, therefore to the (beloved) Soul you are (as) the soul, and to us (as) the eye.”

  • نواختن مجنون آن سگ را کی مقیم کوی لیلی بود
  • How Majnún petted the dog that lived in Layla's abode.

  • همچو مجنون کو سگی را می‌نواخت ** بوسه‌اش می‌داد و پیشش می‌گداخت
  • (They behaved) like Majnún, who was (seen) petting a dog and kissing it and melting (with fondness) before it:

  • گرد او می‌گشت خاضع در طواف ** هم جلاب شکرش می‌داد صاف
  • He was pacing round it, stooping humbly in circumambulation; he was also giving it pure sugar-julep (to drink).

  • بوالفضولی گفت ای مجنون خام ** این چه شیدست این که می‌آری مدام
  • An idle talker said, “O half-baked Majnún, what hypocrisy is this that thou art always displaying?

  • پوز سگ دایم پلیدی می‌خورد ** مقعد خود را بلب می‌استرد 570
  • A dog's muzzle is ever eating filth; a dog scrapes its séant with its lips.”

  • عیبهای سگ بسی او بر شمرد ** عیب‌دان از غیب‌دان بویی نبرد
  • He recounted the dog's faults at some length: no one who perceives faults (‘aybdán) has got (even) a scent (inkling) of him that knows the things unseen (ghaybdán).

  • گفت مجنون تو همه نقشی و تن ** اندر آ و بنگرش از چشم من
  • Majnún said, “Thou art entirely (external) form and body: come within, and view it (the dog) through my eyes;

  • کین طلسم بسته‌ی مولیست این ** پاسبان کوچه‌ی لیلیست این
  • For this (dog) is a talisman sealed by (the hand of) the Lord: this (dog) is the guardian of the abode of Laylá.

  • همنشین بین و دل و جان و شناخت ** کو کجا بگزید و مسکن‌گاه ساخت
  • Look at its high aspiration and its heart and soul and knowledge; (consider) where it chose (to live) and made its dwelling-place.

  • او سگ فرخ‌رخ کهف منست ** بلک او هم‌درد و هم‌لهف منست 575
  • It is the dog of blessed countenance, (the dog) of my Cave; nay, it is the sharer of my grief and woe.

  • آن سگی که باشد اندر کوی او ** من به شیران کی دهم یک موی او
  • The dog that stays in her abode, how should I give a single hair of it to the lions?

  • ای که شیران مر سگانش را غلام ** گفت امکان نیست خامش والسلام
  • Oh, since to her dogs the lions are (devoted) slaves, there is no possibility of speaking (further). Silence, and farewell!”

  • گر ز صورت بگذرید ای دوستان ** جنتست و گلستان در گلستان
  • If ye pass beyond form, O friends, ’tis Paradise and rose-gardens within rose gardens.

  • صورت خود چون شکستی سوختی ** صورت کل را شکست آموختی
  • When thou hast broken and destroyed thine own form, thou hast learned to break the form of everything.

  • بعد از آن هر صورتی را بشکنی ** همچو حیدر باب خیبر بر کنی 580
  • After that, thou wilt break every form: like Haydar (‘Alí), thou wilt uproot the gate of Khaybar.

  • سغبه‌ی صورت شد آن خواجه‌ی سلیم ** که به ده می‌شد بگفتاری سقیم
  • That simple Khwája was duped by form, for he was going to the country on (the strength of) infirm words (vain promises).

  • سوی دام آن تملق شادمان ** همچو مرغی سوی دانه‌ی امتحان
  • (He was going) joyously towards the snare of that flattery, as a bird towards the bait of tribulation.