کین سفر زین پس بود جذب خدا ** وان سفر بر ناقه باشد سیر ما
For henceforth this journey is (accomplished by means of) the pull of God, while that (former) journey on the she-camel is our progression (made by our own efforts).
این چنین سیریست مستثنی ز جنس ** کان فزود از اجتهاد جن و انس1560
Such is the extraordinary mode of progression which transcends the utmost exertion of the Jinn and mankind.
این چنین جذبیست نی هر جذب عام ** که نهادش فضل احمد والسلام
Such is the pull—not every common pull—to which Ahmad (Mohammed) awarded the pre-eminence. And (now) farewell!
نوشتن آن غلام قصه‌ی شکایت نقصان اجری سوی پادشاه
How the slave wrote to the King a statement complaining of the reduction of his allowance
قصه کوته کن برای آن غلام ** که سوی شه بر نوشتست او پیام
Cut short the discourse (on these topics) for the sake of (re turning to the story of) the slave who has written a message to the King
قصه پر جنگ و پر هستی و کین ** می‌فرستد پیش شاه نازنین
He is sending to the gracious King a statement filled with wrangling and self-conceit and hatred.
کالبد نامه‌ست اندر وی نگر ** هست لایق شاه را آنگه ببر
The body is (like) a letter: look into it (and see) whether it is worthy of the King; then take it (to Him).
گوشه‌ای رو نامه را بگشا بخوان ** بین که حرفش هست در خورد شهان1565
Go into a corner, open the letter, read (it), see whether its‘ words are suitable to kings.
گر نباشد درخور آن را پاره کن ** نامه‌ی دیگر نویس و چاره کن
If it be not suitable, tear it in pieces and write another letter and remedy (the fault).
لیک فتح نامه‌ی تن زپ مدان ** ورنه هر کس سر دل دیدی عیان
But do not think it is easy to open the letter which is the body; otherwise every one would plainly see the secret of the heart.
نامه بگشادن چه دشوارست و صعب ** کار مردانست نه طفلان کعب
How hard and difficult is it to open the letter! ‘Tis a task for men, not for children playing at knuckle
جمله بر فهرست قانع گشته‌ایم ** زانک در حرص و هوا آغشته‌ایم
We have all become satisfied with (reading) the table of contents, because we are steeped in cupidity and vain desire.
باشد آن فهرست دامی عامه را ** تا چنان دانند متن نامه را1570
The table of contents is a snare for the vulgar, that they may think the text of the scroll is like that (table).
باز کن سرنامه را گردن متاب ** زین سخن والله اعلم بالصواب
Open the title-page, do not turn your neck aside from these words—and God best knoweth the right course.
هست آن عنوان چو اقرار زبان ** متن نامه‌ی سینه را کن امتحان
That title is like a declaration made by the tongue: examine the text of the scroll, namely, the bosom (your inward self),
که موافق هست با اقرار تو ** تا منافق‌وار نبود کار تو
(And see) whether it is in agreement with your declaration, in order that your actions may not be hypocritical.
چون جوالی بس گرانی می‌بری ** زان نباید کم که در وی بنگری
When you are carrying a very heavy sack, you must not fail to look into it,
که چه داری در جوال از تلخ و خوش ** گر همی ارزد کشیدن را بکش1575
(To see) what of sour and sweet you have in the sack. If it is worth bringing along, bring it;
ورنه خالی کن جوالت را ز سنگ ** باز خر خود را ازین بیگار و ننگ
Otherwise, empty your sack of the stones (in it), and redeem yourself from this fruitless toil and disgrace.
در جوال آن کن که می‌باید کشید ** سوی سلطانان و شاهان رشید
Put in the sack that (only) which must be brought to righteous sultans and kings.
حکایت آن فقیه با دستار بزرگ و آنک بربود دستارش و بانگ می‌زد کی باز کن ببین کی چه می‌بری آنگه ببر
Story of the divine with a big turban and the man who carried it off, and how he (the divine) shouted, “Undo it and see what you are taking: then take it (if you wish)!”
یک فقیهی ژنده‌ها در چیده بود ** در عمامه‌ی خویش در پیچیده بود
A certain divine had collected some old rags and wound them in his turban,
تا شود زفت و نماید آن عظیم ** چون در آید سوی محفل در حطیم
In order that it might become big and look grand when he came into the assembly in the Hatím.
ژنده‌ها از جامه‌ها پیراسته ** ظاهرا دستار از آن آراسته1580
He had clipped the rags from (various) garments and outwardly embellished the turban with them.
ظاهر دستار چون حله‌ی بهشت ** چون منافق اندرون رسوا و زشت
The exterior of the turban was like a robe of Paradise, (but) it was shameful and ugly within, like the hypocrite.
پاره پاره دلق و پنبه و پوستین ** در درون آن عمامه بد دفین
Shreds of dalq (dervish-cloak) and cotton and fur were buried inside that turban.
روی سوی مدرسه کرده صبوح ** تا بدین ناموس یابد او فتوح
He had set his face towards the college at dawn, that by means of this false dignity he might gain (material) blessings.