M1:2719 — تا چو هدیه پیش سلطانش بری / پاک بیند باشدش شه مشتری

这节诗是鲁米祈祷的高潮。在前面的诗句中，他将人的身体比作一个瓦罐（کوزه），将人的五种感官比作罐中的“咸水”。他祈求真主净化这水，并让这个小小的瓦罐与无限的“海洋”（真主的实相）相连。

这节诗紧随其后，阐明了祈祷的目的：只有经过净化的感官与心灵（“纯净的”礼物），才能作为一份有价值的献礼，呈献给“君王”（سلطان，即真主）。“君王见其纯净，便会欣然买下”是一个比喻，意思是真主会接受并珍视这样一颗纯粹奉献的心。这里的“买下”（مشتری）并非商业交易，而是苏菲术语，指神圣的接纳与恩典——仆人献上自己微不足道的一切，而真主以其无限的恩典作为回报。

因此，这句诗的核心思想是，灵性修行的关键在于内在的净化。人若不先洁净自身的感官与意念，就无法向神圣的临在献上任何有意义的东西。这份献礼的价值不在于其本身有多么伟大，而在于其是否纯粹无染。

This couplet is the culmination of a prayer within the story of a desert Arab bringing a jar of rainwater to the Caliph in Baghdad. Rumi has just allegorized the jar (kūzeh) as the human body and the water inside as our sensory perceptions (ḥavāss). The prayer is to purify this water—to cleanse our senses of worldly contamination and desire.

The beyt explains the purpose of this purification: to make the offering worthy of the King (Shāh), who is God. The goal is not merely to present oneself, but to present a self so pure that God, the ultimate 'Sultan', will 'buy' it. In Sufi terms, 'buying' signifies divine acceptance and union. The act of bringing the gift is the spiritual journey; the purity of the gift is the state of the soul required for that journey to succeed. The King becomes a 'customer' (mushtarī) only when the offering is genuinely 'pure' (pāk), free from the 'saltiness' of ego and worldly distractions.