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  • آشکارا دانه پنهان دام او  ** خوش نماید ز اولت انعام او 
  • Her (the World's) bait is visible, (but) her trap is hidden: at first (sight) her favours seem sweet to you.

  • در بیان آنک این غرور تنها آن هندو را نبود بلک هر آدمیی به چنین غرور مبتلاست در هر مرحله‌ای الا من عصم الله 
  • Explaining that this self-delusion was not (peculiar) to that Hindú alone; on the contrary, every human being is afflicted with a similar self-delusion at every stage (of the journey), except those whom God has preserved.

  • چون بپیوستی بدان ای زینهار  ** چند نالی در ندامت زار زار 
  • Since you are attached to those (worldly goods), oh, beware! How often (afterwards) will you sob piteously in repentance!

  • نام میری و وزیری و شهی  ** در نهانش مرگ و درد و جان‌دهی 
  • The names “princehood,” “vizierate,” and “kingship” (are enticing, but) hidden beneath them is death and pain and giving up the ghost.

  • بنده باش و بر زمین رو چون سمند  ** چون جنازه نه که بر گردن برند 
  • Be a slave (of God) and walk on the earth like a horse (under the rider), not like a bier which is carried on the necks (of the bearers).

  • جمله را حمال خود خواهد کفور  ** چون سوار مرده آرندش به گور  325
  • The ungrateful (worldly) man wishes all people to carry him: they bring him, like a dead rider, to the grave.

  • بر جنازه هر که را بینی به خواب  ** فارس منصب شود عالی رکاب 
  • If you dream of any one (being carried) on a bier, he will become a high-stirruped rider of (will rise to high eminence in) office.

  • زانک آن تابوت بر خلقست بار  ** بار بر خلقان فکندند این کبار 
  • Inasmuch as the coffin is a burden on the people (who carry it), these grandees have laid the burden (of their rank and riches) on (the necks of) the people (whom they oppress).

  • بار خود بر کس منه بر خویش نه  ** سروری را کم طلب درویش به 
  • Do not lay your burden on any one, lay it on yourself: do not seek eminence, ’tis best to be poor.

  • مرکب اعناق مردم را مپا  ** تا نیاید نقرست اندر دو پا 
  • Do not be perpetually riding on the necks of people, lest gout attack your feet.

  • مرکبی را که آخرش تو ده دهی  ** که به شهری مانی و ویران‌دهی  330
  • The vehicle which you will curse in the end, saying, “Thou resemblest a (flourishing) city, but thou art (really) a ruined village”—

  • ده دهش اکنون که چون شهرت نمود  ** تا نباید رخت در ویران گشود 
  • Curse it now when it (still) appears to you like a city, in order that (ultimately) you may not have to unload in the wilderness.

  • ده دهش اکنون که صد بستانت هست  ** تا نگردی عاجز و ویران‌پرست 
  • Curse it now when you (still) possess a hundred gardens, lest you become unable (to renounce it) and (become) devoted to the wilderness (of worldly fortune).

  • گفت پیغامبر که جنت از اله  ** گر همی‌خواهی ز کس چیزی مخواه 
  • The Prophet said, “If thou desirest Paradise from God, desire nothing from any one (else).

  • چون نخواهی من کفیلم مر ترا  ** جنت الماوی و دیدار خدا 
  • When thou desirest nothing (from any one), I am thy surety for the Garden of resort and the vision of God.”

  • آن صحابی زین کفالت شد عیار  ** تا یکی روزی که گشته بد سوار  335
  • Because of this suretyship that Companion (of the Prophet) became so independent (of others) that one day when he had mounted (his horse),

  • تازیانه از کفش افتاد راست  ** خود فرو آمد ز کس آنرا نخواست 
  • And the whip fell right out of his hand, he himself dismounted and did not ask any one to give it to him.

  • آنک از دادش نیاید هیچ بد  ** داند و بی‌خواهشی خود می‌دهد 
  • He (God), from whose gifts no evil cometh, knows (your want) and Himself will give it without any asking.

  • ور به امر حق بخواهی آن رواست  ** آنچنان خواهش طریق انبیاست 
  • But if you ask by God's command, that is right: such asking is the way followed by the prophets.

  • بد نماند چون اشارت کرد دوست  ** کفر ایمان شد چون کفر از بهر اوست 
  • When the Beloved has signified (that you should do so and so), ’tis evil no more: infidelity (itself) becomes faith when the infidelity is for His sake.

  • هر بدی که امر او پیش آورد  ** آن ز نیکوهای عالم بگذرد  340
  • Any evil deed prompted by His command surpasses (all) the good deeds in the world.

  • زان صدف گر خسته گردد نیز پوست  ** ده مده که صد هزاران در دروست 
  • Even if the skin (exterior) of the oyster-shell be damaged, do not curse it, for within it there are a hundred thousand pearls.

  • این سخن پایان ندارد بازگرد  ** سوی شاه و هم‌مزاج بازگرد 
  • This topic hath no end. Return to the King (God) and become endued with the nature of the falcon.

  • باز رو در کان چو زر ده‌دهی  ** تا رهد دستان تو از ده‌دهی 
  • Like pure gold, return to the mine, in order that your hands may be delivered from (the necessity of) giving the ten (fingers);

  • صورتی را چون بدل ره می‌دهند  ** از ندامت آخرش ده می‌دهند 
  • (For) when they (worldlings) admit a phenomenal form into their hearts, in the end they curse it in contrition.

  • توبه می‌آرند هم پروانه‌وار  ** باز نسیان می‌کشدشان سوی کار  345
  • The repentance they show is like that of the moth: (soon) forgetfulness draws them back again to the (same) work.