ور یکی عیبی بود با صد حیات ** بر مثال چوب باشد در نبات‌‌

And if there be one fault together with a hundred advantages (excellences), it resembles the wood (woody stalk) in the sugarcane.

در ترازو هر دو را یکسان کشند ** ز آن که آن هر دو چو جسم و جان خوشند

Both (sugar and stalk) alike are put into the scales, because they both are sweet like body and soul.

پس بزرگان این نگفتند از گزاف ** جسم پاکان عین جان افتاد صاف‌‌ 2000

Not idly, therefore, the great (mystics) said this: “The body of the holy ones (the saints) is essentially pure as (their) spirit.”

گفتشان و نفسشان و نقششان ** جمله جان مطلق آمد بی‌‌نشان‌‌

Their speech and soul and form, all (this) is absolute spirit without (external) trace.

جان دشمن دارشان جسم است صرف ** چون زیاد از نرد او اسم است صرف‌‌

The spirit that regards them with enmity is a mere body; like the plus in (the game called) nard, it is a mere name.

آن به خاک اندر شد و کل خاک شد ** وین نمک اندر شد و کل پاک شد

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 نمک کز وی محمد املح است ** ز آن حدیث با نمک او افصح است‌‌

The (spiritual) salt through which Mohammed is more refined (than all others): he is more eloquent than that salt-seasoned (elegantly expressed) Hadíth.

این نمک باقی است از میراث او ** با تواند آن وارثان او بجو 2005

This salt is surviving in his heritage: those heirs of his are with thee. Seek them!

پیش تو شسته ترا خود پیش کو ** پیش هستت جان پیش اندیش کو

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”?

گر تو خود را پیش و پس داری گمان ** بسته‌‌ی جسمی و محرومی ز جان‌‌

If thou fancy thou hast a “before” and “behind,” thou art tied to body and deprived of spirit.