صورت خود چون شکستی سوختی ** صورت کل را شکست آموختی
When thou hast broken and destroyed thine own form, thou hast learned to break the form of everything.
بعد از آن هر صورتی را بشکنی ** همچو حیدر باب خیبر بر کنی580
After that, thou wilt break every form: like Haydar (‘Alí), thou wilt uproot the gate of Khaybar.
سغبه‌ی صورت شد آن خواجه‌ی سلیم ** که به ده می‌شد بگفتاری سقیم
That simple Khwája was duped by form, for he was going to the country on (the strength of) infirm words (vain promises).
سوی دام آن تملق شادمان ** همچو مرغی سوی دانه‌ی امتحان
(He was going) joyously towards the snare of that flattery, as a bird towards the bait of tribulation.
از کرم دانست مرغ آن دانه را ** غایت حرص است نه جود آن عطا
The bird deemed the bait a mark of kindness (on the part of the fowler), (although) that gift is (really) the extreme of cupidity and is not munificence;
مرغکان در طمع دانه شادمان ** سوی آن تزویر پران و دوان
(So) in desire for the bait the little birds are merrily flying and running towards that imposture.
گر ز شادی خواجه آگاهت کنم ** ترسم ای ره‌رو که بیگاهت کنم585
If I acquaint thee (fully) with the joy of the Khwája, I fear, O wayfarer, lest I make thee late.
مختصر کردم چو آمد ده پدید ** خود نبود آن ده ره دیگر گزید
I will abridge. When the village came in sight, it was not in sooth that village (which he was seeking), (so) he chose another road.
قرب ماهی ده بده می‌تاختند ** زانک راه ده نکو نشناختند
For about a month they were hurrying from village to village, because they did not well know the way to the (countryman's) village.
هر که در ره بی قلاوزی رود ** هر دو روزه راه صدساله شود
If anybody goes on the way without a leader, every two days' journey becomes one of a hundred years.
هر که تازد سوی کعبه بی دلیل ** همچو این سرگشتگان گردد ذلیل
Whoever speeds towards the Ka‘ba without a guide becomes contemptible, like these bewildered men.
هر که گیرد پیشه‌ای بی‌اوستا ** ریش‌خندی شد بشهر و روستا590
Whoever takes up a trade (or profession) without (having) a teacher becomes a laughing-stock in town and country.
جز که نادر باشد اندر خافقین ** آدمی سر بر زند بی والدین
Except it be (a) singular (case), (in the whole world) between East and West does a descendant of Adam put forth his head (come to birth) without parents?
مال او یابد که کسبی می‌کند ** نادری باشد که بر گنجی زند
He gains wealth who earns something; ’tis an extraordinary event when one hits upon a (buried) treasure.
مصطفایی کو که جسمش جان بود ** تا که رحمن علم‌القرآن بود
Where is a Mustafá (Mohammed) whose body is spirit, so that the Merciful (God) should teach (him) the Qur’án?
اهل تن را جمله علم بالقلم ** واسطه افراشت در بذل کرم
For all those who are attached to the body He (God), in profusion of bounty, raised (the banner of) “He taught by the pen” as the means (of acquiring knowledge).
هر حریصی هست محروم ای پسر ** چون حریصان تگ مرو آهسته‌تر595
O son, every greedy person is deprived (of spiritual blessings): do not thou run like the greedy, (go) more slowly.
اندر آن ره رنجها دیدند و تاب ** چون عذاب مرغ خاکی در عذاب
On that journey they (the townsman's party) suffered pains and anguish like the torment of a land-bird in fresh water.
سیر گشته از ده و از روستا ** وز شکرریز چنان نا اوستا
They became sick of the village and the country and of the sugared expressions of such an uninstructed boor.
رسیدن خواجه و قومش به ده و نادیده و ناشناخته آوردن روستایی ایشان را
How the Khwája and his kinsfolk arrived at the village, and how the countryman pretended not to see or recognise them:
بعد ماهی چون رسیدند آن طرف ** بی‌نوا ایشان ستوران بی علف
When, after a month, they arrived in that quarter, themselves without provisions and their beasts without fodder,
روستایی بین که از بدنیتی ** می‌کند بعد اللتیا والتی
See how the countryman, from evil intent, still inflicts (on them) calamities small and great,
روی پنهان می‌کند زیشان بروز ** تا سوی باغش بنگشایند پوز600
And keeps his face hidden from them by day, lest they should open their mouths in the direction of his orchard.
آنچنان رو که همه رزق و شرست ** از مسلمانان نهان اولیترست
’Tis better that a face like that, which is wholly (composed of) hypocrisy and malice, should be hidden from Moslems.
رویها باشد که دیوان چون مگس ** بر سرش بنشسته باشند چون حرس
There are faces on which demons are settled like gnats, as (though they were) guardsmen.
چون ببینی روی او در تو فتند ** یا مبین آن رو چو دیدی خوش مخند
When you behold his (such a one's) face, they (the demons) fall upon you: either do not behold that face, (or) when you have beheld (it), do not laugh pleasantly.