Every one (else) has turned his face in some direction, but those holy ones have turned towards that which transcends direction.350
هر کسی رویی به سویی برده‌اند ** وان عزیزان رو به بی‌سو کرده‌اند
Every (other) pigeon flies on some course, but this pigeon (flies) in a region where no region is.
هر کبوتر می‌پرد در مذهبی ** وین کبوتر جانب بی‌جانبی
We are neither birds of the air nor domestic (fowls): our grain is the grain of grainlessness.
ما نه مرغان هوا نه خانگی ** دانه‌ی ما دانه‌ی بی‌دانگی
Our daily bread is so ample because our stitching the coat (of bodily existence) has become the tearing (of it to pieces).
زان فراخ آمد چنین روزی ما ** که دریدن شد قبادوزی ما
The reason why the name farají was first given to the garment known by that name.
سبب آنک فرجی را نام فرجی نهادند از اول
A certain Súfí tore his jubba in distress: after (its) tearing, relief (faraj) came to him.
صوفیی بدرید جبه در حرج ** پیشش آمد بعد به دریدن فرج
He bestowed the name farají on that torn (garment): from that man (who was) a confidant (of God) this title became well known.355
کرد نام آن دریده فرجی ** این لقب شد فاش زان مرد نجی
This title became well known; but (only) the (Súfí) Shaykh apprehended the pure (essence) thereof: in the nature of the (common) people the (mere) letter, (which is) the dregs, remained.
این لقب شد فاش و صافش شیخ برد ** ماند اندر طبع خلقان حرف درد
Similarly, (with) every name, he (the Shaykh) has kept the pure (essence) and left the (mere) name behind, like dregs.
هم‌چنین هر نام صافی داشتست ** اسم را چون دردیی بگذاشتست
Whosoever is a clay-eater (corporealist) took the dregs, (but) the Súfí went impatiently towards the pure (essence).
هر که گل خوارست دردی را گرفت ** رفت صوفی سوی صافی ناشکفت
He said (to himself), “Of necessity the dregs have a pure (essence): by means of this indication the heart advances to purity.”
گفت لابد درد را صافی بود ** زین دلالت دل به صفوت می‌رود