For this (dog) is a talisman sealed by (the hand of) the Lord: this (dog) is the guardian of the abode of Laylá.
کین طلسم بسته‌ی مولیست این ** پاسبان کوچه‌ی لیلیست این
Look at its high aspiration and its heart and soul and knowledge; (consider) where it chose (to live) and made its dwelling-place.
همنشین بین و دل و جان و شناخت ** کو کجا بگزید و مسکن‌گاه ساخت
It is the dog of blessed countenance, (the dog) of my Cave; nay, it is the sharer of my grief and woe.575
او سگ فرخ‌رخ کهف منست ** بلک او هم‌درد و هم‌لهف منست
The dog that stays in her abode, how should I give a single hair of it to the lions?
آن سگی که باشد اندر کوی او ** من به شیران کی دهم یک موی او
Oh, since to her dogs the lions are (devoted) slaves, there is no possibility of speaking (further). Silence, and farewell!”
ای که شیران مر سگانش را غلام ** گفت امکان نیست خامش والسلام
If ye pass beyond form, O friends, ’tis Paradise and rose-gardens within rose gardens.
گر ز صورت بگذرید ای دوستان ** جنتست و گلستان در گلستان
When thou hast broken and destroyed thine own form, thou hast learned to break the form of everything.
صورت خود چون شکستی سوختی ** صورت کل را شکست آموختی
After that, thou wilt break every form: like Haydar (‘Alí), thou wilt uproot the gate of Khaybar.580
بعد از آن هر صورتی را بشکنی ** همچو حیدر باب خیبر بر کنی
That simple Khwája was duped by form, for he was going to the country on (the strength of) infirm words (vain promises).
سغبه‌ی صورت شد آن خواجه‌ی سلیم ** که به ده می‌شد بگفتاری سقیم
(He was going) joyously towards the snare of that flattery, as a bird towards the bait of tribulation.
سوی دام آن تملق شادمان ** همچو مرغی سوی دانه‌ی امتحان
The bird deemed the bait a mark of kindness (on the part of the fowler), (although) that gift is (really) the extreme of cupidity and is not munificence;
از کرم دانست مرغ آن دانه را ** غایت حرص است نه جود آن عطا
(So) in desire for the bait the little birds are merrily flying and running towards that imposture.
مرغکان در طمع دانه شادمان ** سوی آن تزویر پران و دوان
If I acquaint thee (fully) with the joy of the Khwája, I fear, O wayfarer, lest I make thee late.585
گر ز شادی خواجه آگاهت کنم ** ترسم ای ره‌رو که بیگاهت کنم
I will abridge. When the village came in sight, it was not in sooth that village (which he was seeking), (so) he chose another road.
مختصر کردم چو آمد ده پدید ** خود نبود آن ده ره دیگر گزید
For about a month they were hurrying from village to village, because they did not well know the way to the (countryman's) village.
قرب ماهی ده بده می‌تاختند ** زانک راه ده نکو نشناختند
If anybody goes on the way without a leader, every two days' journey becomes one of a hundred years.
هر که در ره بی قلاوزی رود ** هر دو روزه راه صدساله شود
Whoever speeds towards the Ka‘ba without a guide becomes contemptible, like these bewildered men.
هر که تازد سوی کعبه بی دلیل ** همچو این سرگشتگان گردد ذلیل
Whoever takes up a trade (or profession) without (having) a teacher becomes a laughing-stock in town and country.590
هر که گیرد پیشه‌ای بی‌اوستا ** ریش‌خندی شد بشهر و روستا
Except it be (a) singular (case), (in the whole world) between East and West does a descendant of Adam put forth his head (come to birth) without parents?
جز که نادر باشد اندر خافقین ** آدمی سر بر زند بی والدین
He gains wealth who earns something; ’tis an extraordinary event when one hits upon a (buried) treasure.
مال او یابد که کسبی می‌کند ** نادری باشد که بر گنجی زند
Where is a Mustafá (Mohammed) whose body is spirit, so that the Merciful (God) should teach (him) the Qur’án?
مصطفایی کو که جسمش جان بود ** تا که رحمن علم‌القرآن بود
For all those who are attached to the body He (God), in profusion of bounty, raised (the banner of) “He taught by the pen” as the means (of acquiring knowledge).
اهل تن را جمله علم بالقلم ** واسطه افراشت در بذل کرم
O son, every greedy person is deprived (of spiritual blessings): do not thou run like the greedy, (go) more slowly.595
هر حریصی هست محروم ای پسر ** چون حریصان تگ مرو آهسته‌تر
On that journey they (the townsman's party) suffered pains and anguish like the torment of a land-bird in fresh water.
اندر آن ره رنجها دیدند و تاب ** چون عذاب مرغ خاکی در عذاب
They became sick of the village and the country and of the sugared expressions of such an uninstructed boor.
سیر گشته از ده و از روستا ** وز شکرریز چنان نا اوستا
How the Khwája and his kinsfolk arrived at the village, and how the countryman pretended not to see or recognise them:
رسیدن خواجه و قومش به ده و نادیده و ناشناخته آوردن روستایی ایشان را