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5
205-229

  • I will accept all thy foulness: I will bestow on the demon purity like (that of) the angel. 205
  • در پذیرم جمله‌ی زشتیت را  ** چون ملک پاکی دهم عفریت را 

  • When I become defiled, I will return thither: I will go to the Source of the source of purities.
  • چون شوم آلوده باز آنجا روم  ** سوی اصل اصل پاکیها رو 

  • There I will pull the filthy cloak off my head: He will give me a clean robe once more.
  • دلق چرکین بر کنم آنجا ز سر  ** خلعت پاکم دهد بار دگر 

  • Such is His work, and my work is the same: the Lord of all created beings is the beautifier of the world.”
  • کار او اینست و کار من همین  ** عالم‌آرایست رب العالمین 

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

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

  • 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 بریزد بر گیاه رسته‌ای  ** یا بشوید روی رو ناشسته‌ای 

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

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

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

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

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

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

  • (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.
  • ناله از باطن برآرد کای خدا  ** آنچ دادی دادم و ماندم گدا 

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

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

  • He maketh it to go diverse ways, that He may bring it unto the boundless sea. 220
  • راههای مختلف می‌راندش  ** تا رساند سوی بحر بی‌حدش 

  • Verily, what is meant by this water is the spirit of the saints, which washes away your dark stains.
  • خود غرض زین آب جان اولیاست  ** کو غسول تیرگیهای شماست 

  • When it is stained dark by (washing) the treason of the inhabitants of the earth, it returns to Him who endows Heaven with purity.
  • چون شود تیره ز غدر اهل فرش  ** باز گردد سوی پاکی بخش عرش 

  • From yonder, trailing the skirt (of glory), it brings back to them lessons concerning the purities of the All-encompassing (God).
  • باز آرد زان طرف دامن کشان  ** از طهارات محیط او درسشان 

  • Through mingling with the people (of the world) it falls sick and desires (to make) that journey, saying, “Revive us, O Bilál!
  • ز اختلاط خلق یاید اعتدال ** آن اسفر جوید که ارحنا یا بلال

  • O melodious sweet-voiced Bilál, go up into the minaret, beat the drum of departure.” 225
  • ای بلال خوش نوای خوش صهیل ** میذنه بر رو بزن طبل رحیل

  • 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!”
  • جان سفر رفت و بددن اندر قیام ** وقت رجعت زین سبب گوید سلام

  • (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.
  • از تیمم وا رهاند جمله را ** وز تحری طالبان قبله را

  • This parable is like an intermediary in the discourse: an intermediary is required for the apprehension of the vulgar.
  • این مثل چون واسطه‌ست اندر کلام  ** واسطه شرطست بهر فهم عام 

  • Without an intermediary, how should any one go into the fire, except (one like) the salamander?—for he is independent of the connecting link.
  • اندر آتش کی رود بی‌واسطه  ** جز سمندر کو رهید از رابطه