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او به قصد نیک خود جایی رسد ** گر چه جان پنداشت و آن آمد جسد
- He, by his goodly purpose, attains unto a (high) degree, although he fancied (the impostor to be) soul, and that (soul) proved to be (only) body.
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چون تحری در دل شب قبله را ** قبله نی و آن نماز او روا 2285
- (It is) like trying to find the qibla in the heart (depth) of night: the qibla is not (found), but his (the seeker's) prayer is valid.
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مدعی را قحط جان اندر سر است ** لیک ما را قحط نان بر ظاهر است
- The impostor has a dearth of soul within, but we have a dearth of bread without.
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ما چرا چون مدعی پنهان کنیم ** بهر ناموس مزور جان کنیم
- Why should we conceal (our poverty) like the impostor and suffer agony for the sake of false reputation?”
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صبر فرمودن اعرابی زن خود را و فضیلت صبر و فقر بیان کردن با زن
- How the Bedouin bade his wife be patient and declared to her the excellence of poverty.
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شوی گفتش چند جویی دخل و کشت ** خود چه ماند از عمر افزون‌‌تر گذشت
- Her husband said to her, “How long wilt thou seek income and seed-produce? What indeed is left of (our) life? Most (of it) is past.
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عاقل اندر بیش و نقصان ننگرد ** ز آن که هر دو همچو سیلی بگذرد
- The sensible man does not look at increase or deficiency, because both (these) will pass by like a torrent.
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خواه صاف و خواه سیل تیره رو ** چون نمی‌‌پاید دمی از وی مگو 2290
- Whether it (life) be pure (clear and untroubled) or whether it be a turbid flood, do not speak of it, since it is not enduring for a moment.
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اندر این عالم هزاران جانور ** می‌‌زید خوش عیش بی‌‌زیر و زبر
- In this world thousands of animals are living happily, without up and down (anxiety).
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شکر می‌‌گوید خدا را فاخته ** بر درخت و برگ شب ناساخته
- The dove on the tree is uttering thanks to God, though her food for the night is not (yet) ready.
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حمد می‌‌گوید خدا را عندلیب ** کاعتماد رزق بر تست ای مجیب
- The nightingale is singing glory to God (and saying), ‘I rely on Thee for my daily bread, O Thou who answerest (prayer).’