For because of cupidity none that is covetous sees his vice: feelings of cupidity are a bond uniting (men's) hearts;
ور گدا گوید سخن چون زر کان ** ره نیابد کاله‌‌ی او در دکان
And if a beggar speak a word like the (pure) gold of the mine, his wares will not find the way to the shop.
کار درویشی ورای فهم تست ** سوی درویشی بمنگر سست سست
The affair of (spiritual) poverty is beyond thy apprehension: do not look on poverty with contempt,
ز آن که درویشان ورای ملک و مال ** روزیی دارند ژرف از ذو الجلال
Because dervishes are beyond property and wealth: they possess an abundant portion from the Almighty.
حق تعالی عادل است و عادلان ** کی کنند استمگری بر بی‌‌دلان
The High God is just, and how should the just behave tyrannously to the dispirited (poor and weak)?
آن یکی را نعمت و کالا دهند ** وین دگر را بر سر آتش نهند2355
(How should they) give fortune and goods to that one, while they put this one on the fire?
آتشش سوزا که دارد این گمان ** بر خدای خالق هر دو جهان
May the fire consume him, because he hath this (evil) thought about the Lord who created both worlds.
فقر فخری از گزاف است و مجاز ** نی هزاران عز پنهان است و ناز
Is (the saying) ‘Poverty is my pride’ vain and false? No; ’tis thousands of hidden glories and disdains.
از غضب بر من لقبها راندی ** یارگیر و مار گیرم خواندی
Thou in anger hast poured nicknames on me: thou hast called me a catcher (deceiver) of friends and a catcher of snakes.
گر بگیرم بر کنم دندان مار ** تاش از سر کوفتن نبود ضرار
If I catch the snake, I extract its fangs in order that it may not suffer harm by having its head crushed.
ز آن که آن دندان عدوی جان اوست ** من عدو را می‌‌کنم زین علم دوست2360
Because those fangs are an enemy to its life, I am making the enemy a friend by means of this skill.
از طمع هرگز نخوانم من فسون ** این طمع را کرده‌‌ام من سر نگون
Never do I chant my spell from (motives of) cupidity: I have turned this cupidity upside down (I have entirely vanquished it).
حاش لله طمع من از خلق نیست ** از قناعت در دل من عالمی است
God forbid! I desire nothing from created beings: through contentment there is a (whole) world within my heart.
بر سر امرودبن بینی چنان ** ز آن فرود آ تا نماند آن گمان
Thou, (sitting) on the top of the pear-tree, seest (things) like that: come down from it, that the (evil) thought may not continue.
چون که بر گردی و سر گشته شوی ** خانه را گردنده بینی و آن توی
When thou turnest round and round and becomest giddy, thou seest the house turning round, and ’tis thou (thyself) art that (revolving object).
در بیان آن که جنبیدن هر کسی از آن جا که وی است هر کس را از چنبره‌‌ی وجود خود بیند، تابه‌‌ی کبود آفتاب را کبود نماید و سرخ سرخ نماید چون تابه از رنگها بیرون آید سپید شود از همه تابه‌‌های دیگر او راست‌‌گوتر باشد و امام باشد
Explaining how every one's movement (action) proceeds from the place where he is, (so that) he sees every one (else) from the circle of his own self-existence: a blue glass shows the sun as blue, a red glass as red, (but) when the glass escapes from (the sphere of) colour, it becomes white, (and then) it is more truthful than all other glasses and is the Imám (exemplar to them all).
دید احمد را ابو جهل و بگفت ** زشت نقشی کز بنی هاشم شگفت2365
Abú Jahl saw Ahmad (Mohammed) and said, ‘’Tis an ugly figure that has sprung from the sons of Háshim!’
گفت احمد مر و را که راستی ** راست گفتی گر چه کار افزاستی
Ahmad said to him, ‘Thou art right, thou hast spoken truth, although thou art impertinent.’
دید صدیقش بگفت ای آفتاب ** نی ز شرقی نی ز غربی خوش بتاب
The Siddíq (Abú Bakr) saw him and said, ‘O Sun, thou art neither of East nor of West: shine beauteously!’
گفت احمد راست گفتی ای عزیز ** ای رهیده تو ز دنیای نه چیز
Ahmad said, ‘Thou hast spoken the truth, O dear friend, O thou that hast escaped from this world of nothingness.’
حاضران گفتند ای صدر الوری ** راست گو گفتی دو ضد گو را چرا
They that were present said, ‘O Prince of mankind, why didst thou call both of them truth-tellers when they contradicted each other?’
گفت من آیینه‌‌ام مصقول دست ** ترک و هندو در من آن بیند که هست2370
He replied, ‘I am a mirror polished by the (Divine) hand: Turcoman and Indian behold in me that which exists (in themselves).’
ای زن ار طماع می‌‌بینی مرا ** زین تحری زنانه برتر آ
O wife, if thou deemest me very covetous, rise above this womanish care (for worldly things).
این طمع را ماند و رحمت بود ** کو طمع آن جا که آن نعمت بود
This (state of mine) resembles cupidity and (in reality) it is a (Divine) mercy: where that (spiritual) blessing is, where is cupidity?