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5
215-239

  •  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 

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

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

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

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

  • When the bodily medium is removed, (then) he (who is disembodied) perceives without (any) screen, like Moses, the light of the Moon (shining) from (his own) bosom.
  • چون نماند واسطه‌ی تن بی‌حجاب  ** هم‌چو موسی نور مه یابد ز جیب 

  • These virtues possessed by the water bear witness likewise that its interior is filled with the grace of God. 235
  • این هنرها آب را هم شاهدست  ** که اندرونش پر ز لطف ایزدست 

  • The testimony of external acts and words to the hidden mind and the inner light.
  • گواهی فعل و قول بیرونی بر ضمیر و نور اندرونی 

  • Act and word are witnesses to the hidden mind: from these twain infer the inward state.
  • فعل و قول آمد گواهان ضمیر  ** زین دو بر باطن تو استدلال گیر 

  • When your thought does not penetrate within, inspect the patient's urine from without.
  • چون ندارد سیر سرت در درون  ** بنگر اندر بول رنجور از برون 

  • Act and word are (as) the urine of the sick, which is clear evidence for the physician of the body.
  • فعل و قول آن بول رنجوران بود  ** که طبیب جسم را برهان بود 

  • But the spiritual physician enters into his (patient's) soul and by the spiritual way penetrates into his (inmost) belief.
  • وآن طبیب روح در جانش رود  ** وز ره جان اندر ایمانش رود