And if there be one fault together with a hundred advantages (excellences), it resembles the wood (woody stalk) in the sugarcane.
ور یکی عیبی بود با صد حیات ** بر مثال چوب باشد در نبات
Both (sugar and stalk) alike are put into the scales, because they both are sweet like body and soul.
در ترازو هر دو را یکسان کشند ** ز آن که آن هر دو چو جسم و جان خوشند
Not idly, therefore, the great (mystics) said this: “The body of the holy ones (the saints) is essentially pure as (their) spirit.”2000
پس بزرگان این نگفتند از گزاف ** جسم پاکان عین جان افتاد صاف
Their speech and soul and form, all (this) is absolute spirit without (external) trace.
گفتشان و نفسشان و نقششان ** جمله جان مطلق آمد بی‌‌نشان
The spirit that regards them with enmity is a mere body; like the plus in (the game called) nard, it is a mere name.
جان دشمن دارشان جسم است صرف ** چون زیاد از نرد او اسم است صرف
That one (the body of the enemy of the saints) went into the earth (grave) and became earth entirely; this (holy body) went into the salt and became entirely pure—
آن به خاک اندر شد و کل خاک شد ** وین نمک اندر شد و کل پاک شد
The (spiritual) salt through which Mohammed is more refined (than all others): he is more eloquent than that salt-seasoned (elegantly expressed) Hadíth.
آن نمک کز وی محمد املح است ** ز آن حدیث با نمک او افصح است
This salt is surviving in his heritage: those heirs of his are with thee. Seek them!2005
این نمک باقی است از میراث او ** با تواند آن وارثان او بجو
He (the spiritual heir of Mohammed) is seated in front of thee, (but) where indeed is thy “front”? He is before thee, (but) where is the soul that thinks “before”?
پیش تو شسته ترا خود پیش کو ** پیش هستت جان پیش اندیش کو
If thou fancy thou hast a “before” and “behind,” thou art tied to body and deprived of spirit.
گر تو خود را پیش و پس داری گمان ** بسته‌‌ی جسمی و محرومی ز جان