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5
1929-1953

  • The causeless action (of God) is quit of (all) causes: it is lasting (without change) and firmly stablished from eternity.
  • کار بی‌علت مبرا از علل  ** مستمر و مستقرست از ازل 

  • In the perfection of the holy work sped on (by Him) what room is there for (any) temporal cause or temporal thing? 1930
  • در کمال صنع پاک مستحث  ** علت حادث چه گنجد یا حدث 

  • What is (the real meaning of) “the inward nature of (his) father”? His (God's) work (creative energy) is our father: (His) work is the kernel, and the formal (physical) father is the skin (shell).
  • سر آب چه بود آب ما صنع اوست  ** صنع مغزست و آب صورت چو پوست 

  • O nut-like body, know that Love is thy friend: thy soul (inspired by Love) will seek thy kernel and batter thy shell (to pieces).
  • عشق دان ای فندق تن دوستت  ** جانت جوید مغز و کوبد پوستت 

  • The man doomed to Hell whose skin is his friend—(God who hath said) “We will give them (other) skins in exchange” bestows a (new) skin upon him.
  • دوزخی که پوست باشد دوستش  ** داد بدلنا جلودا پوستش 

  • Thy spiritual principle and kernel is dominant over the Fire, but thy skins (sensual faculties) are fuel for the Fire.
  • معنی و مغزت بر آتش حاکمست  ** لیک آتش را قشورت هیزمست 

  • (In the case of) a wooden pot in which river-water is (contained), the power of fire is entirely (directed) against the vessel containing it. 1935
  • کوزه‌ی چوبین که در وی آب جوست  ** قدرت آتش همه بر ظرف اوست 

  • Man's spiritual principle is a ruler over the Fire: when is Málik (the Ruler) of Hell destroyed therein?
  • معنی انسان بر آتش مالکست  ** مالک دوزخ درو کی هالکست 

  • Do not, then, increase (pamper) thy body; increase (cherish and cultivate) thy spiritual principle, in order that thou mayst be the Fire's sovereign, like Málik.
  • پس میفزا تو بدن معنی فزا  ** تا چو مالک باشی آتش را کیا 

  • Thou hast ever been adding skins to thy skin: necessarily thou art (black) as a skin (enveloped) in (layers of) soot.
  • پوستها بر پوست می‌افزوده‌ای  ** لاجرم چون پوست اندر دوده‌ای 

  • Since the Fire hath no fodder (fuel) except the skin, the vengeance of God will tear the skin off that pride (of thine).
  • زانک آتش را علف جز پوست نیست  ** قهر حق آن کبر را پوستین کنیست 

  • This arrogance is a product of the skin; hence power and riches are friends to that pride. 1940
  • این تکبر از نتیجه‌ی پوستست  ** جاه و مال آن کبر را زان دوستست 

  • What is this arrogance? (It consists in) being oblivious to the essential principle and frozen (insensible)—like the oblivion of ice to the sun.
  • این تکبر چیست غفلت از لباب  ** منجمد چون غفلت یخ ز آفتاب 

  • When it (the ice) becomes conscious of the sun, the ice does not endure: it becomes soft and warm and moves on rapidly.
  • چون خبر شد ز آفتابش یخ نماند  ** نرم گشت و گرم گشت و تیز راند 

  • From seeing the kernel (essential principle) the whole body becomes (filled with) desire: it becomes miserable and passionately in love, for “Wretched is he who desires.”
  • شد ز دید لب جمله‌ی تن طمع  ** خوار و عاشق شد که ذل من طمع 

  • When it does not see the kernel, it is content with the skin: (then) the bondage of “Glorious is he who is content” is its prison.
  • چون نبیند مغز قانع شد به پوست  ** بند عز من قنع زندان اوست 

  • Here glory is infidelity, and wretchedness is (true) religion: until the stone became naughted, when did it become the gem set in a ring? 1945
  • عزت اینجا گبریست و ذل دین  ** سنگ تا فانی نشد کی شد نگین 

  • (To remain) in the state of stoniness and then (to say) “I” (is absurd): ’tis time for thee to become lowly and naughted (dead to self).
  • در مقام سنگی آنگاهی انا  ** وقت مسکین گشتن تست وفنا 

  • Pride always seeks power and riches because the bath-furnace derives its perfection from dung;
  • کبر زان جوید همیشه جاه و مال  ** که ز سرگینست گلحن را کمال 

  • For these two nurses increase (foster) the skin: they stuff it with fat and flesh and pride and arrogance.
  • کین دو دایه پوست را افزون کنند  ** شحم و لحم و کبر و نخوت آکنند 

  • They have not raised their eyes to the kernel of the kernel: on that account they have deemed the skin to be the kernel.
  • دیده را بر لب لب نفراشتند  ** پوست را زان روی لب پنداشتند 

  • Iblís was the leader on this way, for he fell a prey to the net (temptation) of power (eminence). 1950
  • پیش‌وا ابلیس بود این راه را  ** کو شکار آمد شبیکه‌ی جاه را 

  • Riches are like a snake, and power is a dragon: the shadow (protection and guidance) of (holy) men is the emerald (which is fatal) to them both.
  • مال چون مارست و آن جاه اژدها  ** سایه‌ی مردان زمرد این دو را 

  • At (the sight of) that emerald the snake's eye jumps (out of its head): the snake is blinded and the traveller is delivered (from death).
  • زان زمرد مار را دیده جهد  ** کور گردد مار و ره‌رو وا رهد 

  • When that Prince (Iblís) had laid thorns on this road, every one that was wounded (by them) cried, “Curse Iblís!”
  • چون برین ره خار بنهاد آن رئیس  ** هر که خست او گفته لعنت بر بلیس