یا پی تعلیم می‌کرد آن حیل ** یا برای حکمتی دور از وجل 240
He was practising these devices either for the purpose of instructing (others) or for the sake of some principle of wisdom far removed from fear;
یا که دید چارقش زان شد پسند ** کز نسیم نیستی هستیست بند
Or (perhaps) the sight of his rustic shoon pleased him because (self-)existence is a shutter against the breeze of not-being,
تا گشاید دخمه کان بر نیستیست ** تا بیاید آن نسیم عیش و زیست
(And he looked at them) in order that the charnel-house which is (built) on not-being might open, and that he might feel the breeze of vitality and life.
ملک و مال و اطلس این مرحله ** هست بر جان سبک‌رو سلسله
The wealth and riches and silks of this travellers' halt are a chain on the light-footed spirit.
سلسله‌ی زرین بدید و غره گشت ** ماند در سوراخ چاهی جان ز دشت
The spirit espied the golden chain and was beguiled: it remained in the hole of a dungeon (far) from the open country.
صورتش جنت به معنی دوزخی ** افعیی پر زهر و نقشش گل رخی 245
Its (the world's) appearance is (that of) Paradise, (but) in reality it is a hell; it is a viper full of venom, though its figure is (that of) a rose-cheeked (beauty).
گرچه مؤمن را سقر ندهد ضرر ** لیک هم بهتر بود زانجا گذر
Although Hell-fire does no injury to the true believer, yet ’tis still better to pass on from that place (and leave it behind).
گرچه دوزخ دور دارد زو نکال ** لیک جنت به ورا فی کل حال
Although Hell keeps its torment far from him, yet in any case Paradise is better for him.
الحذر ای ناقصان زین گلرخی ** که بگاه صحبت آمد دوزخی
O ye deficient (in understanding), beware of this rose-cheeked one who at the time of intercourse becomes (like) a hell.
حکایت غلام هندو کی به خداوندزاده‌ی خود پنهان هوای آورده بود چون دختر را با مهتر زاده‌ای عقد کردند غلام خبر یافت رنجور شد و می‌گداخت و هیچ طبیب علت او را در نمی‌یافت و او را زهره‌ی گفتن نه
Story of the Hindú slave who had secretly fallen in love with his master's daughter. On learning that the girl was betrothed to the son of a nobleman, the slave sickened and began to waste away. No physician could diagnose his malady, and he (the slave) durst not tell.
خواجه‌ای را بود هندو بنده‌ای ** پروریده کرده او را زنده‌ای
A certain Khwája had a Hindú slave whom he had educated and enlivened (with knowledge).
علم و آدابش تمام آموخته ** در دلش شمع هنر افروخته 250
He had taught him science and all polite accomplishments; he had lighted the candle of erudition in his heart.
پروریدش از طفولیت به ناز ** در کنار لطف آن اکرام‌ساز
That beneficent man had brought him up indulgently from childhood in the lap of kindness.
بود هم این خواجه را خوش دختری ** سیم‌اندامی گشی خوش‌گوهری
This Khwája had also a fair daughter, silver-limbed, lovely, and of excellent disposition.
چون مراهق گشت دختر طالبان ** بذل می‌کردند کابین گران
When the girl had almost reached womanhood, the suitors (for her hand) were offering heavy dowries,
می‌رسیدش از سوی هر مهتری ** بهر دختر دم به دم خوزه‌گری
And there was continually coming to him (the Khwája) from every nobleman a wooer to ask for the girl (in marriage).
گفت خواجه مال را نبود ثبات ** روز آید شب رود اندر جهات 255
The Khwája said (to himself), “Wealth has no permanence: it comes in the morning, and at night it goes in all directions (is scattered to the winds).
حسن صورت هم ندارد اعتبار ** که شود رخ زرد از یک زخم خار
Physical beauty too has no importance, for a (rosy) face is made yellow (pale) by a single thorn-scratch.
سهل باشد نیز مهترزادگی ** که بود غره به مال و بارگی
Noble birth also is of small account, for he (such an one) is befooled by money and horses.”
ای بسا مهتربچه کز شور و شر ** شد ز فعل زشت خود ننگ پدر
Oh, there is many a nobleman's son who in riot and mischief has disgraced his father by his wicked deeds.
پر هنر را نیز اگر باشد نفیس ** کم پرست و عبرتی گیر از بلیس
Do not court a man full of talent either, (even) if he be exquisite (in that respect), and take a warning from (the example of) Iblís.
علم بودش چون نبودش عشق دین ** او ندید از آدم الا نقش طین 260
He (Iblís) had knowledge, (but) since he had not religious love, he beheld in Adam nothing but a figure of clay.
گرچه دانی دقت علم ای امین ** زانت نگشاید دو دیده‌ی غیب‌بین
Though you may know (all) the minutiae of knowledge, O trustworthy (scholar), not by that (means) will your two (inward) eyes that discern the invisible be opened.
او نبیند غیر دستاری و ریش ** از معرف پرسد از بیش و کمیش
He (the scholar) sees nothing but a turban and beard: he asks the announcer (for information) about his (the stranger's) merits and demerits.
عارفا تو از معرف فارغی ** خود همی‌بینی که نور بازغی
(But) you, O knower (of God), have no need of the announcer: you see for yourself, for you are the rising light.
کار تقوی دارد و دین و صلاح ** که ازو باشد بدو عالم فلاح
The (only) thing that matters is fear of God and religion and piety, of which the result is happiness in both worlds.