That iron is the dervish who bears hardship (self-mortification): under the hammer and the fire he is red and happy.830
هست آن آهن فقیر سخت کش ** زیر پتک و آتش است او سرخ و خوش
He is the chamberlain of the fire (and) in immediate touch (with it): he goes into the heart of the fire without (any) link (between the fire and him).
حاجب آتش بود بیواسطه ** در دل آتش رود بیرابطه
Without some screen, water and water's children get no cooking or conversation from the fire.
بیحجاب آب و فرزندان آب ** پختگی ز آتش نیابند و خطاب
The medium is a pot or a pan—as (the medium) for the foot in walking (is) a sock (shoe)—
واسطه دیگی بود یا تابهای ** همچو پا را در روش پا تابهای
Or a space between, so that the air becomes burning hot and brings (the fire) to the water.
یا مکانی در میان تا آن هوا ** میشود سوزان و میآرد بما
The dervish, then, is he that has no intermediary: the flames have (direct) connexion with his being.835
پس فقیر آن است کاو بیواسطه ست ** شعلهها را با وجودش رابطه ست
Therefore he is the heart of the world, because by means of this heart the body attains to (its proper) art (function).
پس دل عالم وی است ایرا که تن ** میرسد از واسطهی این دل به فن
(If) the heart be not there, how can the body talk and speak? (If) the heart seek not, how can the body seek and search?
دل نباشد، تن چه داند گفتوگو ** دل نجوید، تن چه داند جستجو
Therefore the theatre of the (Divine) rays is that iron; therefore the theatre of God is the heart, not the body.
پس نظرگاه شعاع آن آهن است ** پس نظرگاه خدا دل نی تن است
Again, these partial (individual) hearts are as the body in relation to the heart of the man of heart (the perfect saint), which is the original source.
باز این دلهای جزوی چون تن است ** با دل صاحب دلی کاو معدن است