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1
1999-2008

  • 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
  • “Below” and “above,” “before” and “behind” are attributes of the body: the essence of the bright spirit is without relations (not limited by relations of place).
  • زیر و بالا پیش و پس وصف تن است ** بی‌‌جهت آن ذات جان روشن است‌‌