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5
209-233

  • گر نبودی این پلیدیهای ما  ** کی بدی این بارنامه آب را 
  • Were it not for these impurities of ours, how would the water have this glory?

  • کیسه‌های زر بدزدید از کسی  ** می‌رود هر سو که هین کو مفلسی  210
  • It stole purses of gold from a certain One: (then) it runs in every direction, crying, “Where is an insolvent?”

  • یا بریزد بر گیاه رسته‌ای  ** یا بشوید روی رو ناشسته‌ای 
  • Either it sheds (the treasure) on a blade of grass that has grown, or it washes the face of one whose face is unwashed,

  • یا بگیرد بر سر او حمال‌وار  ** کشتی بی‌دست و پا را در بحار 
  • Or, porter-like, it takes on its head (surface) the ship that is without hand or foot (helplessly tossing) in the seas.

  • صد هزاران دارو اندر وی نهان  ** زانک هر دارو بروید زو چنان 
  • Hidden in it are myriads of salves, because every salve derives from it its nature and property.

  • جان هر دری دل هر دانه‌ای  ** می‌رود در جو چو داروخانه‌ای 
  • The soul of every pearl, the heart of every grain, goes into the river (for healing) as (into) a shop of salves.

  • زو یتیمان زمین را پرورش  ** بستگان خشک را از وی روش  215
  •  From it (comes) nourishment to the orphans of the earth; from it (comes) movement (growth) to them that are tied fast, the parched ones.

  • چون نماند مایه‌اش تیره شود  ** هم‌چو ما اندر زمین خیره شود 
  • When its stock (of spiritual grace) is exhausted, it becomes turbid: it becomes abject on the earth, as we are.

  • استعانت آب از حق جل جلاله بعد از تیره شدن 
  • How the water, after becoming turbid, entreats God Almighty to succour it.

  • ناله از باطن برآرد کای خدا  ** آنچ دادی دادم و ماندم گدا 
  • (Then) from its interior it raises cries of lamentation, saying, “O God, that which Thou gavest (me) I have given (to others) and am left a beggar.

  • ریختم سرمایه بر پاک و پلید  ** ای شه سرمایه‌ده هل من مزید 
  • I poured the (whole) capital over pure and impure (alike): O King who givest the capital, is there any more?”

  • ابر را گوید ببر جای خوشش  ** هم تو خورشیدا به بالا بر کشش 
  • He (God) saith to the cloud, “Bear it (the water) to the delectable place; and thou too, O sun, draw it up aloft.”

  • 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.

  • واسطه‌ی حمام باید مر ترا  ** تا ز آتش خوش کنی تو طبع را  230
  • You need the hot bath as an intermediary, so that you may refresh your constitution by (the heat of) the fire.

  • چون نتانی شد در آتش چون خلیل  ** گشت حمامت رسول آبت دلیل 
  • Since you cannot go into the fire, like Khalíl (Abraham), the hot bath has become your Apostle, and the water your guide.

  • سیری از حقست لیک اهل طبع  ** کی رسد بی‌واسطه‌ی نان در شبع 
  • Satiety is from God, but how should the unclean attain unto satiety without the mediation of bread?

  • لطف از حقست لیکن اهل تن  ** درنیابد لطف بی‌پرده‌ی چمن 
  • Beauty is from God, but the corporealist does not feel (the charm of) beauty without the veil (medium) of the garden.