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3
41-65

  • پس ز مه تا ماهی هیچ از خلق نیست ** که بجذب مایه او را حلق نیست
  • Therefore from the Moon to the Fish there is nothing in creation that hath not a throat in respect of its drawing sustenance (from God).

  • حلق جان از فکر تن خالی شود ** آنگهان روزیش اجلالی شود
  • (When) the spirit's throat is emptied of thought for the body, then its apportioned sustenance becomes Majestical.

  • شرط تبدیل مزاج آمد بدان ** کز مزاج بد بود مرگ بدان
  • Know that the necessary condition (for gaining this sustenance) is the transformation of the (sensual) nature, for the death of evil men is (arises) from (their) evil nature.

  • چون مزاج آدمی گل‌خوار شد ** زرد و بدرنگ و سقیم و خوار شد
  • When it has become natural to a human being to eat clay, he grows pale and ill-complexioned and sickly and miserable;

  • چون مزاج زشت او تبدیل یافت ** رفت زشتی از رخش چون شمع تافت 45
  • (But) when his ugly nature has been transformed, the ugliness departs from his face, and he shines like a candle.

  • دایه‌ای کو طفل شیرآموز را ** تا بنعمت خوش کند پدفوز را
  • Where is a nurse for the suckling babe?—that with kindness she may sweeten the inner part of its mouth,

  • گر ببندد راه آن پستان برو ** برگشاید راه صد بستان برو
  • And, though she bar its way to her teat, may open up for it the way to a hundred gardens (of delight)?—

  • زانک پستان شد حجاب آن ضعیف ** از هزاران نعمت و خوان و رغیف
  • Because the teat has become to that feeble (infant) a barrier (separating it) from thousands of pleasures and dishes (of food) and loaves (of bread).

  • پس حیات ماست موقوف فطام ** اندک اندک جهد کن تم الکلام
  • Our life, then, depends on weaning. Endeavour (to wean yourself) little by little. The discourse is (now) complete.

  • ون جنین بد آدمی بد خون غذا ** از نجس پاکی برد مومن کذا  50
  • When man was an embryo his nourishment was blood: in like fashion the true believer draws purity from filth.

  • از فطام خون غذااش شیر شد ** وز فطام شیر لقمه‌گیر شد
  • Through (his) being weaned from blood, his nourishment became milk; and through (his) being weaned from milk, he became a taker of (solid) food.

  • وز فطام لقمه لقمانی شود ** طالب اشکار پنهانی شود
  • And through (his) being weaned from food he becomes (a sage) like Luqmán; he becomes a seeker (hunter) of the hidden game.

  • گر جنین را کس بگفتی در رحم ** هست بیرون عالمی بس منتظم
  • If any one were to say to the embryo in the womb, “Outside is a world exceedingly well-ordered,

  • یک زمینی خرمی با عرض و طول ** اندرو صد نعمت و چندین اکول
  • A pleasant earth, broad and long, wherein are a hundred delights and so many things to eat,

  • کوهها و بحرها و دشتها ** بوستانها باغها و کشتها 55
  • Mountains and seas and plains, fragrant orchards, gardens and sown fields,

  • آسمانی بس بلند و پر ضیا ** آفتاب و ماهتاب و صد سها
  • A sky very lofty and full of light, sun and moonbeams and a hundred stars.

  • از جنوب و از شمال و از دبور ** باغها دارد عروسیها و سور
  • From the south-wind and from the north-wind and from the west-wind the gardens have (the appearance of) wedding-feasts and banquets.

  • در صفت ناید عجایبهای آن ** تو درین ظلمت چه‌ای در امتحان
  • Its marvels come not into (are beyond) description: why art thou in tribulation in this darkness?

  • خون خوری در چارمیخ تنگنا ** در میان حبس و انجاس و عنا
  • (Why) dost thou drink blood on the gibbet of this narrow place (the womb) in the midst of confinement and filth and pain?”—

  • او بحکم حال خود منکر بدی ** زین رسالت معرض و کافر شدی 60
  • It (the embryo), in virtue of its present state, would be incredulous, and would turn away from this message and would disbelieve it,

  • کین محالست و فریبست و غرور ** زانک تصویری ندارد وهم کور
  • Saying, “This is absurd and is a deceit and delusion,” because the judgement of the blind has no imagination.

  • جنس چیزی چون ندید ادراک او ** نشنود ادراک منکرناک او
  • Inasmuch as its (the embryo's) perception has not seen anything of the kind, its incredulous perception would not listen (to the truth);

  • همچنانک خلق عام اندر جهان ** زان جهان ابدال می‌گویندشان
  • Just as in this world the Abdál speak of that (other) world to the common folk,

  • کین جهان چاهیست بس تاریک و تنگ ** هست بیرون عالمی بی بو و رنگ
  • Saying, “This world is an exceeding dark and narrow pit; outside is a world without scent or colour”:

  • هیچ در گوش کسی زیشان نرفت ** کین طمع آمد حجاب ژرف و زفت 65
  • Naught (of their words) entered into the ear of a single one of them, for this (sensual) desire is a barrier huge and stout.