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
Meaning to say, “This pain is (fallen) upon me through his treachery”: he (Iblís) who is taken as a model (by the wicked) was the first to tread the path of treason.
یعنی این غم بر من از غدر ویست ** غدر را آن مقتدا سابق‌پیست
Truly, generation on generation came (into being) after him, and all set their feet on his way (followed his practice).1955
بعد ازو خود قرن بر قرن آمدند ** جملگان بر سنت او پا زدند
Whosoever institutes an evil practice, O youth, in order that people may blindly fall in after him,
هر که بنهد سنت بد ای فتا ** تا در افتد بعد او خلق از عمی
All their guilt is collected (and piled) on him, for he has been (as) a head (to them), while they are (like) the root of the tail.
جمع گردد بر وی آن جمله بزه ** کو سری بودست و ایشان دم‌غزه
But Adam brought forward (and kept in view) the rustic shoon and sheepskin jacket, saying, “I am of clay.”
لیک آدم چارق و آن پوستین ** پیش می‌آورد که هستم ز طین
By him, as by Ayáz, those shoon were (often) visited: consequently he was lauded in the end.
چون ایاز آن چارقش مورود بود ** لاجرم او عاقبت محمود بود
The Absolute Being is a worker in non-existence: what but non-existence is the workshop (working material) of the Maker of existence?1960
هست مطلق کارساز نیستیست ** کارگاه هست‌کن جز نیست چیست
Does one write anything on what is (already) written over, or plant a sapling in a place (already) planted?
بر نوشته هیچ بنویسد کسی ** یا نهاله کارد اندر مغرسی