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  • پیش شهر عقل کلی این حواس ** چون خران چشم‌بسته در خراس
  • Compared with the town, (which is) Universal Reason, these senses (of ours) are like asses (going round and round) in an ass-mill with their eyes bandaged.

  • این رها کن صورت افسانه گیر ** هل تو دردانه تو گندم‌دانه گیر
  • Leave this (inner meaning) and take the outward form of the tale: let the pearlseed alone and take the cornseed.

  • گر بدر ره نیست هین بر می‌ستان ** گر بدان ره نیستت این سو بران 525
  • If there is no way to the pearl, come, take the wheat; if there is no way for you in that (direction), push on in this direction.

  • ظاهرش گیر ار چه ظاهر کژ پرد ** عاقبت ظاهر سوی باطن برد
  • Take its outward (form)! Though the outward (form) fly crookedly (not straight), the outward (form) at last will lead (you) to the inward (meaning).

  • اول هر آدمی خود صورتست ** بعد از آن جان کو جمال سیرتست
  • In sooth, the first (stage) of every human being is the form; after that (comes) the spirit, which is beauty of disposition.

  • اول هر میوه جز صورت کیست ** بعد از آن لذت که معنی ویست
  • How is the first (stage) of every fruit anything but the form? After that (comes) the delicious taste which is its real meaning.

  • اولا خرگاه سازند و خرند ** ترک را زان پس به مهمان آورند
  • First they make or buy a tent; afterwards they bring the Turcoman (their beloved) as a guest.

  • صورتت خرگاه دان معنیت ترک ** معنیت ملاح دان صورت چو فلک 530
  • Deem your form to be the tent, your real essence the Turcoman, regard your essence as the sailor, your form as the ship.

  • بهر حق این را رها کن یک نفس ** تا خر خواجه بجنباند جرس
  • For God’s sake, quit this (topic) for a moment, so that the Khwaja’s ass may shake its bell (proceed on its journey).

  • رفتن خواجه و قومش به سوی ده
  • How the Khwaja and his family went to the country.

  • خواجه و بچگان جهازی ساختند ** بر ستوران جانب ده تاختند
  • The Khwaja and his children prepared an outfit and galloped on their beasts towards the country.

  • شادمانه سوی صحرا راندند ** سافروا کی تغنموا بر خواندند
  • Merrily they rode a field; they chanted, “Travel, that ye may gain advantage”;

  • کز سفرها ماه کیخسرو شود ** بی سفرها ماه کی خسرو شود
  • For by traveling the moon becomes (splendid, like) Kay Khusraw: how should it become an emperor (khusraw) without traveling?

  • از سفر بیدق شود فرزین راد ** وز سفر یابید یوسف صد مراد 535
  • Through travel the pawn becomes a noble queen, and through travel Joseph gained a hundred objects of desire.

  • روز روی از آفتابی سوختند ** شب ز اختر راه می‌آموختند
  • By day they scorched their faces in the sun, by night they were learning the away from the stars.

  • خوب گشته پیش ایشان راه زشت ** از نشاط ده شده ره چون بهشت
  • The bad road to them seemed good: from (their) delight in the country the road seemed like Paradise.

  • تلخ از شیرین‌لبان خوش می‌شود ** خار از گلزار دلکش می‌شود
  • From sweet-lipped ones (even) bitterness becomes sweet; from the rose-garden (even) thorns become charming.

  • حنظل از معشوق خرما می‌شود ** خانه از همخانه صحرا می‌شود
  • Colocynth turns into dates (when it comes) from the beloved; the (narrow) house is made (like) spacious fields by the house-mate.

  • ای بسا از نازنینان خارکش ** بر امید گل‌عذار ماه‌وش 540
  • Oh, (there is) many a dainty youth that suffers thorns (of anguish) in the hope of (winning) a rose-cheeked moon-like (sweetheart).

  • ای بسا حمال گشته پشت‌ریش ** از برای دلبر مه‌روی خویش
  • Oh, (there is) many a porter, his back torn with wounds for the sake of the moon-faced one to whom he has lost his heart.

  • کرده آهنگر جمال خود سیاه ** تا که شب آید ببوسد روی ماه
  • The ironsmith has blackened his beauty, that (when) night comes he may kissthe face of (a beloved like) the moon.

  • خواجه تا شب بر دکانی چار میخ ** زانک سروی در دلش کردست بیخ
  • The merchant (sits), racked, on a bench (in his shop) till nightfall, because (some one tall and slender as) a cypress has taken root in his heart.

  • تاجری دریا و خشکی می‌رود ** آن بمهر خانه‌شینی می‌دود
  • A trader is faring over sea and land: he runs (makes those swift journeys) for live of one who sits at home.

  • هر که را با مرده سودایی بود ** بر امید زنده‌سیمایی بود 545
  • Whoever has a passion for that which is dead, ‘tis in hope of (gaining) one who has the features of the living.

  • آن دروگر روی آورده به چوب ** بر امید خدمت مه‌روی خوب
  • The carpenter turns his face (attention) to wood, in the hope of rendering service to a fair one whose face is like the moon.

  • بر امید زنده‌ای کن اجتهاد ** کو نگردد بعد روزی دو جماد
  • Do thou exert thyself in hope of the Living One who does not become lifeless after a day or two!

  • مونسی مگزین خسی را از خسی ** عاریت باشد درو آن مونسی
  • Do not from meanness choose a mean person as thy friend: that friendship in him is borrowed (unessential).

  • انس تو با مادر و بابا کجاست ** گر بجز حق مونسانت را وفاست
  • If thy friends other than God possess constancy (permanence), where is thy friendship with the mother and father?

  • انس تو با دایه و لالا چه شد ** گر کسی شاید بغیر حق عضد 550
  • If any one but God is worthy to be relied upon, what has become of thy friendship with thy nurse and tutor?

  • انس تو با شیر و با پستان نماند ** نفرت تو از دبیرستان نماند
  • Thy friendship with the milk and the teat did not endure, thy shyness of (going to) school did not endure.

  • آن شعاعی بود بر دیوارشان ** جانب خورشید وا رفت آن نشان
  • That (friendship) was a radiance (cast) upon their wall: that sign (of the Sun) went back towards the Sun.

  • بر هر آن چیزی که افتد آن شعاع ** تو بر آن هم عاشق آیی ای شجاع
  • On whatsoever thing that radiance may fall, thou becomest in love with that (thing), O brave man.

  • عشق تو بر هر چه آن موجود بود ** آن ز وصف حق زر اندود بود
  • On whatsoever existent thing thy love (is bestowed), that (thing) is gilded with Divine qualities.

  • چون زری با اصل رفت و مس بماند ** طبع سیر آمد طلاق او براند 555
  • When the goldenness has gone to its original source and (only) the copper remains, (thy) nature is surfeited and proceeds to divorce (discard) it.

  • از زر اندود صفاتش پا بکش ** از جهالت قلب را کم گوی خوش
  • Withdraw thy foot from that which is gilded by His qualities, do not from ignorance call the base alloy beautiful;

  • کان خوشی در قلبها عاریتست ** زیر زینت مایه‌ی بی زینتست
  • For in base coin the beauty is borrowed: beneath the comeliness is the substance uncomely.

  • زر ز روی قلب در کان می‌رود ** سوی آن کان رو تو هم کان می‌رود
  • The gold is going from the face of the false coin into the mine (whence it came): do thou too go towards the Mine to which it is going.

  • نور از دیوار تا خور می‌رود ** تو بدان خور رو که در خور می‌رود
  • The light is going from the wall up to the sun: do thou go to that Sun which ever goes (moves) in proportion (with eternal right and justice).

  • زین سپس پستان تو آب از آسمان ** چون ندیدی تو وفا در ناودان 560
  • Henceforth take thou the water (that comes) from Heaven, forasmuch as thou hast not found faithfulness in the aqueduct.

  • معدن دنبه نباشد دام گرگ ** کی شناسد معدن آن گرگ سترگ
  • The lure to catch the wolf is (the sheep’s tail; it is) not the place (shop) where the sheep’s tail came from: how should that fierce wolf know the place of provenance?

  • زر گمان بردند بسته در گره ** می‌شتابیدند مغروران به ده
  • They (the Khwaja and his family) imagined (that they would be) gold tied in knots, (so) the deluded (party) were making haste to (reach) the countryside.

  • همچنین خندان و رقصان می‌شدند ** سوی آن دولاب چرخی می‌زدند
  • Thus were they going alone, laughing and dancing and caracoling towards the water-wheel.

  • چون همی‌دیدند مرغی می‌پرید ** جانب ده صبر جامه می‌درید
  • Whenever they saw a bird flying in the direction of the country, (their) patience rent its garments;

  • هر که می‌آمد ز ده از سوی او ** بوسه می‌دادند خوش بر روی او 565
  • (And) they would kiss joyfully the face of any one who came from the country, from his (the countryman’s) neighbourhood,

  • گر تو روی یار ما را دیده‌ای ** پس تو جان را جان و ما را دیده‌ای
  • Saying, “You have seen the face of our friend, therefore to the (beloved) Soul you are (as) the soul, and to us (as) the eye.”

  • نواختن مجنون آن سگ را کی مقیم کوی لیلی بود
  • How Majnún petted the dog that lived in Layla's abode.

  • همچو مجنون کو سگی را می‌نواخت ** بوسه‌اش می‌داد و پیشش می‌گداخت
  • (They behaved) like Majnún, who was (seen) petting a dog and kissing it and melting (with fondness) before it:

  • گرد او می‌گشت خاضع در طواف ** هم جلاب شکرش می‌داد صاف
  • He was pacing round it, stooping humbly in circumambulation; he was also giving it pure sugar-julep (to drink).

  • بوالفضولی گفت ای مجنون خام ** این چه شیدست این که می‌آری مدام
  • An idle talker said, “O half-baked Majnún, what hypocrisy is this that thou art always displaying?

  • پوز سگ دایم پلیدی می‌خورد ** مقعد خود را بلب می‌استرد 570
  • A dog's muzzle is ever eating filth; a dog scrapes its séant with its lips.”

  • عیبهای سگ بسی او بر شمرد ** عیب‌دان از غیب‌دان بویی نبرد
  • He recounted the dog's faults at some length: no one who perceives faults (‘aybdán) has got (even) a scent (inkling) of him that knows the things unseen (ghaybdán).

  • گفت مجنون تو همه نقشی و تن ** اندر آ و بنگرش از چشم من
  • Majnún said, “Thou art entirely (external) form and body: come within, and view it (the dog) through my eyes;