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  • گفت آخر شیر فرمودی مرا ** گفت از چه عضو کردی ابتدا
  • “Why,” said he, “you bade me do a lion.” “What limb (of the lion),” asked the other, “did you begin with?”

  • گفت از دمگاه آغازیده‌‌ام ** گفت دم بگذار ای دو دیده‌‌ام‌‌ 2990
  • “I have begun at the tail,” said he. “O my dear friend,” he cried, “leave out the tail!

  • از دم و دمگاه شیرم دم گرفت ** دمگه او دمگهم محکم گرفت‌‌
  • My breath is stopped by the lion's tail and rump: his rump has tightly closed (choked) my windpipe.

  • شیر بی‌‌دم باش گو ای شیر ساز ** که دلم سستی گرفت از زخم گاز
  • Let the lion be without a tail, O lion-maker, for my heart is faint from the blows of the prong (the tattooer's needle).”

  • جانب دیگر گرفت آن شخص زخم ** بی‌‌محابا بی‌‌مواسا بی‌‌ز رحم‌‌
  • That person commenced to prick in (the blue) on another part (of the man's shoulder) without fear, without favour, without mercy.

  • بانگ کرد او کاین چه اندام است از او ** گفت این گوش است ای مرد نکو
  • He yelled—“Which of his members is this?” “This is his ear, my good man,” the barber replied.

  • گفت تا گوشش نباشد ای حکیم ** گوش را بگذار و کوته کن گلیم‌‌ 2995
  • “O Doctor,” said he, “let him have no ears: omit the ears and cut the frock short.”

  • جانب دیگر خلش آغاز کرد ** باز قزوینی فغان را ساز کرد
  • The barber began to insert (his needle) in another part: once more the man of Qazwín set out to wail,

  • کاین سوم جانب چه اندام است نیز ** گفت این است اشکم شیر ای عزیز
  • Saying, “What is the member (you are pricking in) now on this third spot?” He replied, “This is the lion's belly, my dear sir.”

  • گفت تا اشکم نباشد شیر را ** چه شکم باید نگار سیر را
  • “Let the lion have no belly,” said he: “the pain has become too great: do not strike (further) blows.”

  • خیره شد دلاک و بس حیران بماند ** تا به دیر انگشت در دندان بماند
  • The barber became distraught and then remained in bewilderment: he stood for a long time with his fingers in his teeth;

  • بر زمین زد سوزن از خشم اوستاد ** گفت در عالم کسی را این فتاد 3000
  • The master angrily flung the needle to the ground and said, “Has this happened to any one in the world?

  • شیر بی‌‌دم و سر و اشکم که دید ** این چنین شیری خدا خود نافرید
  • Who (ever) saw a lion without tail and head and belly? God himself did not create a lion like this.”

  • ای برادر صبر کن بر درد نیش ** تا رهی از نیش نفس گبر خویش‌‌
  • O brother, endure the pain of the lancet, that you may escape from the poison of your miscreant self (nafs),

  • کان گروهی که رهیدند از وجود ** چرخ و مهر و ماهشان آرد سجود
  • For sky and sun and moon bow in worship to the people who have escaped from self existence.

  • هر که مرد اندر تن او نفس گبر ** مر و را فرمان برد خورشید و ابر
  • Any one in whose body the miscreant self has died, sun and cloud obey his command.

  • چون دلش آموخت شمع افروختن ** آفتاب او را نیارد سوختن‌‌ 3005
  • Since his heart has learned to light the candle (of spiritual knowledge and love), the sun cannot burn him.

  • گفت حق در آفتاب منتجم ** ذکر تزاور کذا عن کهفهم‌‌
  • God hath made mention of the rising sun as turning aside— like that—from their cave.

  • خار جمله لطف چون گل می‌‌شود ** پیش جزوی کاو سوی کل می‌‌رود
  • The thorn becomes entirely beautiful, like the rose, in the sight of the particular that is going towards the Universal.

  • چیست تعظیم خدا افراشتن ** خویشتن را خوار و خاکی داشتن‌‌
  • What is (the meaning of) to exalt and glorify God? To deem yourself despicable and (worthless) as dust.

  • چیست توحید خدا آموختن ** خویشتن را پیش واحد سوختن‌‌
  • What is (the meaning of) to learn the knowledge of God's unity? To consume yourself in the presence of the One.

  • گر همی‌‌خواهی که بفروزی چو روز ** هستی همچون شب خود را بسوز 3010
  • If you wish to shine like day, burn up your night-like self-existence.

  • هستی‌‌ات در هست آن هستی نواز ** همچو مس در کیمیا اندر گداز
  • Melt away your existence, as copper (melts away) in the elixir, in the being of Him who fosters (and sustains) existence.

  • در من و ما سخت کرده ستی دو دست ** هست این جمله‌‌ی خرابی از دو هست‌‌
  • You have fastened both your hands tight on (are determined not to give up) “I” and “we”: all this (spiritual) ruin is caused by dualism.

  • رفتن گرگ و روباه در خدمت شیر به شکار
  • How the wolf and fox went to hunt in attendance on the lion.

  • شیر و گرگ و روبهی بهر شکار ** رفته بودند از طلب در کوهسار
  • A lion, wolf, and fox had gone to hunt in the mountains in quest (of food),