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  • 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.

  • این چنین شه را ز لشکر زحمت است ** لیک همره شد جماعت رحمت است‌‌
  • To a king like this the (escort of) soldiers are an annoyance, but he accompanied them: a united party is a mercy (from God).

  • این چنین مه را ز اختر ننگهاست ** او میان اختران بهر سخاست‌‌
  • A moon like this is disgraced by the stars: it is amongst the stars for generosity's sake.

  • امر شاورهم پیمبر را رسید ** گر چه رایی نیست رایش را ندید
  • The (Divine) command, Consult them, came to the Prophet, though no counsel is to be compared with his own.

  • در ترازو جو رفیق زر شده ست ** نی از آن که جو چو زر گوهر شده ست‌‌ 3020
  • In the scales barley has become the companion of gold, (but that is) not because barley has become a substance like gold.

  • روح قالب را کنون همره شده ست ** مدتی سگ حارس درگه شده ست‌‌
  • The spirit has now become the body's fellow-traveller: the dog has become for a time the guardian of the palace-gate.

  • چون که رفتند این جماعت سوی کوه ** در رکاب شیر با فر و شکوه‌‌
  • When this party (the wolf and fox) went to the mountains at the stirrup (side) of the lion majestic and grand,

  • گاو کوهی و بز و خرگوش زفت ** یافتند و کار ایشان پیش رفت‌‌
  • They found a mountain-ox and goat and fat hare, and their business went forward (prosperously).

  • هر که باشد در پی شیر حراب ** کم نیاید روز و شب او را کباب‌‌
  • Whoever is on the heels of him that is a lion in combat, roast-meat does not fail him by day or by night.

  • چون ز که در بیشه آوردندشان ** کشته و مجروح و اندر خون کشان‌‌ 3025
  • When they brought them (the animals which they had caught) from the mountains to the jungle, killed and wounded and dragging along in (streams of) blood,

  • گرگ و روبه را طمع بود اندر آن ** که رود قسمت به عدل خسروان‌‌
  • The wolf and fox hoped that a division (of the prey) would be made according to the justice of emperors.

  • عکس طمع هر دوشان بر شیر زد ** شیر دانست آن طمعها را سند
  • The reflexion of the hope of both of them struck the lion: the lion knew (what was) the ground for those hopes.

  • هر که باشد شیر اسرار و امیر ** او بداند هر چه اندیشد ضمیر
  • Any one that is the lion and prince of (spiritual) mysteries, he will know all that the conscience thinks.

  • هین نگه دار ای دل اندیشه جو ** دل ز اندیشه‌‌ی بدی در پیش او
  • Beware! Guard thyself, O heart disposed to thinking, from any evil thought in his presence.

  • داند و خر را همی‌‌راند خموش ** در رخت خندد برای روی‌‌پوش‌‌ 3030
  • He knows and keeps riding on silently: he smiles in thy face in order to mask (his feelings).

  • شیر چون دانست آن وسواسشان ** وانگفت و داشت آن دم پاسشان‌‌
  • When the lion perceived their bad ideas, he did not declare (his knowledge), and paid (courteous) regard (to them) at the time,

  • لیک با خود گفت بنمایم سزا ** مر شما را ای خسیسان گدا
  • But he said to himself, “I will show you what (chastisement) ye deserve, O beggarly villains!

  • مر شما را بس نیامد رای من ** ظنتان این است در اعطای من‌‌
  • Was my judgement not enough for you? Is this your opinion of my bounty,

  • ای عقول و رایتان از رای من ** از عطاهای جهان آرای من‌‌
  • O ye whose understanding and judgement are (derived) from my judgement and from my world-adorning gifts?

  • نقش با نقاش چه سگالد دگر ** چون سگالش اوش بخشید و خبر 3035
  • What else (but good) should the picture think of the painter, since he bestowed thought and knowledge upon it?

  • این چنین ظن خسیسانه به من ** مر شما را بود ننگان زمن‌‌
  • Had ye such a vile opinion of me, O ye who are a scandal to the world?

  • ظانین بالله ظن السوء را ** گر نبرم سر بود عین خطا
  • If I should not behead them that think ill of God, it would be the essence of wrong.

  • وارهانم چرخ را از ننگتان ** تا بماند بر جهان این داستان‌‌
  • I will deliver the Sphere (of Time) from your disgrace, so that this tale shall remain in the world (as a warning).”

  • شیر با این فکر می‌‌زد خنده فاش ** بر تبسمهای شیر ایمن مباش‌‌
  • While thus meditating, the lion continued to smile visibly: do not trust the smiles of the lion!

  • مال دنیا شد تبسمهای حق ** کرد ما را مست و مغرور و خلق‌‌ 3040
  • Worldly wealth is (like) the smiles of God: it has made us drunken and vainglorious and threadbare (deprived of the means of salvation).

  • فقر و رنجوری به استت ای سند ** کان تبسم دام خود را بر کند
  • Poverty and distress are better for thee, O lord, for (then) that smile will remove its lure.

  • امتحان کردن شیر گرگ را و گفتن که پیش آی ای گرگ بخش کن صیدها را میان ما
  • How the lion made trial of the wolf and said, “Come forward, O wolf, and divide the prey amongst us.”

  • گفت شیر ای گرگ این را بخش کن ** معدلت را نو کن ای گرگ کهن‌‌
  • The lion said, “O wolf, divide this (prey): O old wolf, make justice new (give it new life by thy example).

  • نایب من باش در قسمت‌‌گری ** تا پدید آید که تو چه گوهری‌‌
  • Be my deputy in the office of distributor, that it may be seen of what substance thou art.”

  • گفت ای شه گاو وحشی بخش تست ** آن بزرگ و تو بزرگ و زفت و چست‌‌
  • “O King,” said he, “the wild ox is thy share: he is big, and thou art big and strong and active.

  • بز مرا که بز میانه ست و وسط ** روبها خرگوش بستان بی‌‌غلط 3045
  • The goat is mine, for the goat is middle and intermediate; do thou, O fox, receive the hare, and no mistake!”

  • شیر گفت ای گرگ چون گفتی بگو ** چون که من باشم تو گویی ما و تو
  • The lion said, “O wolf, how hast thou spoken? Say! When I am here, dost thou speak of ‘I’ and ‘thou’?

  • گرگ خود چه سگ بود کاو خویش دید ** پیش چون من شیر بی‌‌مثل و ندید
  • Truly, what a cur the wolf must be, that he regarded himself in the presence of a lion like me who am peerless and unrivalled!”

  • گفت پیش آ ای خری کاو خود بدید ** پیشش آمد پنجه زد او را درید
  • (Then) he said, “Come forward, O thou self-esteeming ass!” He approached him, the lion seized him with his claws and rent him.

  • چون ندیدش مغز و تدبیر رشید ** در سیاست پوستش از سر کشید
  • Inasmuch as he (the lion) did not see in him the kernel (real understanding) and right consideration of right conduct, he tore the skin off his head as a punishment.

  • گفت چون دید منت از خود نبرد ** این چنین جان را بباید زار مرد 3050
  • He said, “Since the sight of me did not transport thee out of thyself, a spirit like this (thine) must needs die miserably.

  • چون نبودی فانی اندر پیش من ** فضل آمد مر ترا گردن زدن‌‌
  • Since thou wert not passing away (from thyself) in my presence, ’twas an act of grace to smite thy neck (behead thee).”

  • کل شی‌‌ء هالک جز وجه او ** چون نه‌‌ای در وجه او هستی مجو
  • Everything is perishing except His face: unless thou art in His face (essence), do not seek to exist.

  • هر که اندر وجه ما باشد فنا ** کل شيء هالک نبود جزا
  • When any one has passed away (from himself) in my face (essence), (the words) everything is perishing are not applicable (to him),

  • ز آن که در الاست او از لا گذشت ** هر که در الاست او فانی نگشت‌‌
  • Because he is in except, he has transcended not (nonentity): whosoever is in except has not passed away (perished).

  • هر که بر در او من و ما می‌‌زند ** رد باب است او و بر لا می‌‌تند 3055
  • Whosoever is uttering ‘I’ and ‘we’ at the door (of the Divine Court), he is turned back from the door and is continuing in not (nonentity).

  • قصه‌‌ی آن کس که در یاری بکوفت از درون گفت کیست گفت منم، گفت چون تو تویی در نمی‌‌گشایم هیچ کس را از یاران نمی‌‌شناسم که او من باشد
  • The story of the person who knocked at a friend's door: his friend from within asked who he was: he said, “’Tis I,” and the friend answered, “Since thou art thou, I will not open the door: I know not any friend that is ‘I.’ Begone!”