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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.

  • 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.

  • 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.

  • 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?”

  • 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.

  • 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.

  • 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.

  • 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.

  • 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).

  • 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.

  • 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).’

  • باز دست شاه را کرده نوید ** از همه مردار ببریده امید
  • The falcon has made the king's hand his joy (the place in which he takes delight), and has given up hope of (has become indifferent to) all carrion.

  • همچنین از پشه‌‌گیری تا به پیل ** شد عیال الله و حق نعم المعیل‌‌ 2295
  • Similarly you may take (every animal) from the gnat to the elephant: they all have become God's family (dependent on Him for their nourishment), and what an excellent nourisher is God!

  • این همه غمها که اندر سینه‌‌هاست ** از بخار و گرد بود و باد ماست‌‌
  • All these griefs that are within our breasts arise from the vapour and dust of our existence and wind (vain desire).

  • این غمان بیخ کن چون داس ماست ** این چنین شد و آن چنان وسواس ماست‌‌
  • These uprooting griefs are as a scythe to us: (to think that) this is such and such or that that is such and such is a temptation (of the Devil) to us.

  • دان که هر رنجی ز مردن پاره‌‌ای است ** جزو مرگ از خود بران گر چاره‌‌ای است‌‌
  • Know that every pain is a piece of Death: expel (that) part of Death from thee, if there be a means (of doing so).

  • چون ز جزو مرگ نتوانی گریخت ** دان که کلش بر سرت خواهند ریخت‌‌
  • When thou canst not flee from the part of Death, know that the whole of it will be poured upon thy head.

  • جزو مرگ ار گشت شیرین مر ترا ** دان که شیرین می‌‌کند کل را خدا 2300
  • If the part of Death has become sweet to thee, know that God will make the whole sweet.

  • دردها از مرگ می‌‌آید رسول ** از رسولش رو مگردان ای فضول‌‌
  • Pains are coming from Death as (his) messengers: do not avert thy face from his messenger, O foolish one!

  • هر که شیرین می‌‌زید او تلخ مرد ** هر که او تن را پرستد جان نبرد
  • Whoever lives sweetly (pleasantly) dies bitterly (painfully): whoever serves his body does not save his soul.

  • گوسفندان را ز صحرا می‌‌کشند ** آن که فربه تر مر آن را می‌‌کشند
  • Sheep are driven from the plains (to the town): they kill those that are fattest.

  • شب گذشت و صبح آمد ای تمر ** چند گیری این فسانه‌‌ی زر ز سر
  • The night is past and dawn is come. O my soul, how long wilt thou take up (again) this tale of gold from the beginning?

  • تو جوان بودی و قانع‌‌تر بدی ** زر طلب گشتی خود اول زر بدی‌‌ 2305
  • Thou wert young (once), and (then) thou wert more contented: (now) thou hast become a seeker of gold, (but) at first thou wert gold indeed (precious and perfect).

  • رز بدی پر میوه چون کاسد شدی ** وقت میوه پختنت فاسد شدی‌‌
  • Thou wert a fruitful vine: how hast thou become unsaleable (worthless)? How hast thou become rotten when thy fruit is ripening?

  • میوه‌‌ات باید که شیرین‌‌تر شود ** چون رسن تابان نه واپس‌‌تر رود
  • Thy fruit ought to become sweeter and not move farther backwards like rope-makers.

  • جفت مایی جفت باید هم صفت ** تا بر آید کارها با مصلحت‌‌
  • Thou art my wife: the wife must be of the same quality (as the husband) in order that things may go rightly.