راههای مختلف می‌راندش ** تا رساند سوی بحر بی‌حدش 220
He maketh it to go diverse ways, that He may bring it unto the boundless sea.
خود غرض زین آب جان اولیاست ** کو غسول تیرگیهای شماست
Verily, what is meant by this water is the spirit of the saints, which washes away your dark stains.
چون شود تیره ز غدر اهل فرش ** باز گردد سوی پاکی بخش عرش
When it is stained dark by (washing) the treason of the inhabitants of the earth, it returns to Him who endows Heaven with purity.
باز آرد زان طرف دامن کشان ** از طهارات محیط او درسشان
From yonder, trailing the skirt (of glory), it brings back to them lessons concerning the purities of the All-encompassing (God).
ز اختلاط خلق یاید اعتدال ** آن اسفر جوید که ارحنا یا بلال
Through mingling with the people (of the world) it falls sick and desires (to make) that journey, saying, “Revive us, O Bilál!
ای بلال خوش نوای خوش صهیل ** میذنه بر رو بزن طبل رحیل 225
O melodious sweet-voiced Bilál, go up into the minaret, beat the drum of departure.”
جان سفر رفت و بددن اندر قیام ** وقت رجعت زین سبب گوید سلام
Whilst the body is standing (in the ritual prayer), the spirit is gone on its journey: hence at the moment of return it says, “Salám!”
از تیمم وا رهاند جمله را ** وز تحری طالبان قبله را
(On its return to the world) it liberates all from performing the ablution with sand, and seekers of the qibla from endeavouring to ascertain the proper direction.
این مثل چون واسطه‌ست اندر کلام ** واسطه شرطست بهر فهم عام
This parable is like an intermediary in the discourse: an intermediary is required for the apprehension of the vulgar.
اندر آتش کی رود بی‌واسطه ** جز سمندر کو رهید از رابطه
Without an intermediary, how should any one go into the fire, except (one like) the salamander?—for he is independent of the connecting link.