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  • تو برو در سایه‌ی عاقل گریز ** تا رهی ز آن دشمن پنهٱن ستیز
  • Go thou, take refuge in the shadow of the Sage, that thou mayst escape from the Enemy that opposes (thee) in secret.

  • از همه طاعات اینت بهتر است ** سبق یابی بر هر آن سابق که هست‌‌
  • Of all acts of devotion this is the best for thee: (thereby) thou wilt gain precedence over every one that has outstripped (the rest).”

  • چون گرفتت پیر هین تسلیم شو ** همچو موسی زیر حکم خضر رو
  • When the Pír has accepted thee, take heed, surrender thyself (to him): go, like Moses, under the authority of Khizr.

  • صبر کن بر کار خضری بی‌‌نفاق ** تا نگوید خضر رو هذا فراق‌‌ 2970
  • Bear patiently whatever is done by a Khizr who is without hypocrisy, in order that Khizr may not say, “Begone, this is (our) parting.”

  • گر چه کشتی بشکند تو دم مزن ** گر چه طفلی را کشد تو مو مکن‌‌
  • Though he stave in the boat, do not speak a word; though he kill a child, do not tear thy hair.

  • دست او را حق چو دست خویش خواند ** تا يد الله فوق أيدیهم براند
  • God has declared that his (the Pír's) hand is as His own, since He gave out (the words) the Hand of God is above their hands.

  • دست حق میراندش زنده‌‌ش کند ** زنده چه بود جان پاینده‌‌ش کند
  • The Hand of God causes him (the child) to die and (then) brings him to life. What of life? He makes him a spirit everlasting.

  • هر که تنها نادرا این ره برید ** هم به عون همت پیران رسید
  • If any one, by rare exception, traversed this Way alone (without a Pír), he arrived (at his goal) through the help of the spiritual influence of the Pírs.

  • دست پیر از غایبان کوتاه نیست ** دست او جز قبضه‌‌ی الله نیست‌‌ 2975
  • The hand of the Pír is not withdrawn from the absent (those who are not under his authority): his hand is naught but the grasp of God.

  • غایبان را چون چنین خلعت دهند ** حاضران از غایبان لا شک بهند
  • Inasmuch as they give such a robe of honour to the absent, (what must they give their disciples?): undoubtedly the present are better than the absent.

  • غایبان را چون نواله می‌‌دهند ** پیش مهمان تا چه نعمتها نهند
  • Since they are bestowing (spiritual) food on the absent, see what bounties they must lay before the guest.

  • کو کسی که پیش شه بندد کمر ** تا کسی که هست بیرون سوی در
  • Where is one that girds himself (for service) before the king to (i.e. how far superior is he to) one that is outside the door?

  • چون گزیدی پیر نازک دل مباش ** سست و ریزیده چو آب و گل مباش‌‌
  • When thou hast chosen thy Pír, be not faint-hearted, be not weak as water and crumbly as earth.

  • گر بهر زخمی تو پر کینه شوی ** پس کجا بی‌‌صیقل آیینه شوی‌‌ 2980
  • If thou art enraged by every blow, then how wilt thou become a (clear) mirror without being polished?

  • کبودی زدن قزوینی بر شانگاه صورت شیر و پشیمان شدن او به سبب زخم سوزن‌‌
  • How the man of Qazwín was tattooing the figure of a lion in blue on his shoulders, and (then) repenting because of the (pain of the) needle-pricks.

  • این حکایت بشنو از صاحب بیان ** در طریق و عادت قزوینیان‌‌
  • Hear from the narrator this story about the way and custom of the people of Qazwín.

  • بر تن و دست و کتفها بی‌‌گزند ** از سر سوزن کبودیها زنند
  • They tattoo themselves in blue with the point of a needle on body and hand and shoulders, so as to suffer no injury.

  • سوی دلاکی بشد قزوینیی ** که کبودم زن بکن شیرینیی‌‌
  • A certain man of Qazwín went to a barber and said, “Tattoo me (and) do it charmingly (artistically).”

  • گفت چه صورت زنم ای پهلوان ** گفت بر زن صورت شیر ژیان‌‌
  • “O valiant sir,” said he, “what figure shall I tattoo?” He answered, “Prick in the figure of a furious lion.

  • طالعم شیر است نقش شیر زن ** جهد کن رنگ کبودی سیر زن‌‌ 2985
  • Leo is my ascendant: tattoo the form of a lion. Exert yourself, prick in plenty of the blue dye.”

  • گفت بر چه موضعت صورت زنم ** گفت بر شانه‌‌گهم زن آن رقم‌‌
  • “On what place,” he asked, “shall I tattoo you?” Said he, “Prick the design on my shoulder-blade.”

  • چون که او سوزن فرو بردن گرفت ** درد آن در شانگه مسکن گرفت‌‌
  • As soon as he began to stick in the needle, the pain of it settled in the shoulder,

  • پهلوان در ناله آمد کای سنی ** مر مرا کشتی چه صورت می‌‌زنی‌‌
  • And the hero fell a-moaning—“O illustrious one, you have killed me: what figure are you tattooing?”

  • 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),

  • تا به پشت همدگر بر صیدها ** سخت بر بندند بار قیدها
  • That by supporting each other they might tie fast the burden of the fetters (of captivity) on the hunted animals,

  • هر سه با هم اندر آن صحرای ژرف ** صیدها گیرند بسیار و شگرف‌‌ 3015
  • And all three together might seize much and great quarry in that deep wilderness.

  • گر چه ز یشان شیر نر را ننگ بود ** لیک کرد اکرام و همراهی نمود
  • Although the fierce lion was ashamed of them (the wolf and fox), yet he did them honour and gave them his company on the way.