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  • از کجا جوییم هست از ترک هست  ** از کجا جوییم سیب از ترک دست 
  • Whence shall we seek (real) existence? From renouncing (illusory) existence. Whence shall we seek the apple (of Truth)? From renouncing the hand (of self-assertion and self-interest).

  • هم تو تانی کرد یا نعم المعین  ** دیده‌ی معدوم‌بین را هست بین  825
  • O best Helper, only Thou canst make the eye that regards the non-existent to regard that which is (really) existent.

  • دیده‌ای کو از عدم آمد پدید  ** ذات هستی را همه معدوم دید 
  • The eye that was produced from non-existence regarded the Essence of (real) Being as wholly non-existent;

  • این جهان منتظم محشر شود  ** گر دو دیده مبدل و انور شود 
  • (But), if (thy) two eyes are transformed and illumined, this well-ordered world becomes the scene of the Last Judgement.

  • زان نماید این حقایق ناتمام  ** که برین خامان بود فهمش حرام 
  • These realities are shown forth imperfectly (here) because the apprehension of them is forbidden to these raw (ignorant) ones.

  • نعمت جنات خوش بر دوزخمی  ** شد محرم گرچه حق آمد سخی 
  • Although God is munificent, the enjoyment of the delightful gardens ofParadise is forbidden to him who is destined for Hell.

  • در دهانش تلخ آید شهد خلد  ** چون نبود از وافیان در عهد خلد  830
  • The honey of Paradise becomes bitter in his mouth, since he was not (destined to be) one of them that faithfully keep the covenant of everlasting life.

  • مر شما را نیز در سوداگری  ** دست کی جنبد چو نبود مشتری 
  • Ye (worldly folk) also (who are engaged) in commerce—how should your hands move (to sell anything) when there is no buyer?

  • کی نظاره اهل بخریدن بود  ** آن نظاره گول گردیدن بود 
  • How should (idle) looking-on be capable of buying? The fool's looking-on is (not for buying, but merely for) loitering.

  • پرس پرسان کین به چند و آن به چند  ** از پی تعبیر وقت و ریش‌خند 
  • (He strolls about) continually asking, “How much is this?” and “How much is that?” for the sake of pastime and mockery.

  • از ملولی کاله می‌خواهد ز تو  ** نیست آن کس مشتری و کاله‌جو 
  • (’Tis only) from boredom (that) he asks you (to show him) your goods: that person is not a buyer and customer.

  • کاله را صد بار دید و باز داد  ** جامه کی پیمود او پیمود باد  835
  • He inspects the article a hundred times and hands it back (to you): when did he (ever) measure a piece of cloth? He measured wind (and nothing else).

  • کو قدوم و کر و فر مشتری  ** کو مزاح گنگلی سرسری 
  • What a distance between the approach and bargaining of a purchaser and the pleasantries of a silly joker?

  • چونک در ملکش نباشد حبه‌ای  ** جز پی گنگل چه جوید جبه‌ای 
  • Since there is not a mite in his possession, how should he seek (to buy) a coat except in jest?

  • در تجارت نیستش سرمایه‌ای  ** پس چه شخص زشت او چه سایه‌ای 
  • He has no capital for trading: what, then, is the difference between his ill-favoured person and a shadow?

  • مایه در بازار این دنیا زرست  ** مایه آنجا عشق و دو چشم ترست 
  • The capital (required) for the market of this world is gold; there (in the next world) the capital is love and two eyes wet (with tears).

  • هر که او بی‌مایه‌ی بازار رفت  ** عمر رفت و بازگشت او خام تفت  840
  • Whoever went to market without any capital, his life passed and he speedily returned in disappointment.

  • هی کجا بودی برادر هیچ جا  ** هی چه پختی بهر خوردن هیچ با 
  • “Oh, where hast thou been, brother?” “Nowhere.” “Oh, what hast thou cooked to eat?” “No (good) soup.”

  • مشتری شو تا بجنبد دست من  ** لعل زاید معدن آبست من 
  • Become a buyer, that my hand may move (to sell to thee), and that my pregnant mine may bring forth the ruby.

  • مشتری گرچه که سست و باردست  ** دعوت دین کن که دعوت واردست 
  • Though the buyer is slack and lukewarm, (yet) call (him) to the (true) religion, for the (command to) call hath come down (from God).

  • باز پران کن حمام روح گیر  ** در ره دعوت طریق نوح گیر 
  • Let the falcon fly and catch the spiritual dove: in calling (to God) take the way of Noah.

  • خدمتی می‌کن برای کردگار  ** با قبول و رد خلقانت چه کار  845
  • Perform an act of service for the Creator's sake: what hast thou to do with being accepted or rejected by the people?

  • داستان آن شخص کی بر در سرایی نیم‌شب سحوری می‌زد همسایه او را گفت کی آخر نیم‌شبست سحر نیست و دیگر آنک درین سرا کسی نیست بهر کی می‌زنی و جواب گفتن مطرب او را 
  • Story of the person who was giving the drum-call for the sahúr at the gate of a certain palace at midnight. A neighbour said to him, “Why, it is midnight, it is not (yet) dawn; and besides, there is no one in this palace: for whose sake are you drumming?”—and the minstrel's reply to him.

  • آن یکی می‌زد سحوری بر دری  ** درگهی بود و رواق مهتری 
  • A certain man was drumming at a certain gate to announce the sahúr: ’twas a court-house and the pavilion of a grandee.

  • نیم‌شب می‌زد سحوری را به جد  ** گفت او را قایلی کای مستمد 
  • (Whilst) he was beating his drum vigorously at midnight, some one said to him, “O thou who art seeking (the means of) support,

  • اولا وقت سحر زن این سحور  ** نیم‌شب نبود گه این شر و شور 
  • Firstly, give this call to the sahúr at daybreak: midnight is not the time for (making) this disturbance;