(When) the spirit's throat is emptied of thought for the body, then its apportioned sustenance becomes Majestical.
حلق جان از فکر تن خالی شود ** آنگهان روزیش اجلالی شود
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.
شرط تبدیل مزاج آمد بدان ** کز مزاج بد بود مرگ بدان
When it has become natural to a human being to eat clay, he grows pale and ill-complexioned and sickly and miserable;
چون مزاج آدمی گل‌خوار شد ** زرد و بدرنگ و سقیم و خوار شد
(But) when his ugly nature has been transformed, the ugliness departs from his face, and he shines like a candle.45
چون مزاج زشت او تبدیل یافت ** رفت زشتی از رخش چون شمع تافت
Where is a nurse for the suckling babe?—that with kindness she may sweeten the inner part of its mouth,
دایه‌ای کو طفل شیرآموز را ** تا بنعمت خوش کند پدفوز را
And, though she bar its way to her teat, may open up for it the way to a hundred gardens (of delight)?—
گر ببندد راه آن پستان برو ** برگشاید راه صد بستان برو
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).
زانک پستان شد حجاب آن ضعیف ** از هزاران نعمت و خوان و رغیف
Our life, then, depends on weaning. Endeavour (to wean yourself) little by little. The discourse is (now) complete.
پس حیات ماست موقوف فطام ** اندک اندک جهد کن تم الکلام
When man was an embryo his nourishment was blood: in like fashion the true believer draws purity from filth.50
ون جنین بد آدمی بد خون غذا ** از نجس پاکی برد مومن کذا
Through (his) being weaned from blood, his nourishment became milk; and through (his) being weaned from milk, he became a taker of (solid) food.
از فطام خون غذااش شیر شد ** وز فطام شیر لقمه‌گیر شد
And through (his) being weaned from food he becomes (a sage) like Luqmán; he becomes a seeker (hunter) of the hidden game.
وز فطام لقمه لقمانی شود ** طالب اشکار پنهانی شود
If any one were to say to the embryo in the womb, “Outside is a world exceedingly well-ordered,
گر جنین را کس بگفتی در رحم ** هست بیرون عالمی بس منتظم
A pleasant earth, broad and long, wherein are a hundred delights and so many things to eat,
یک زمینی خرمی با عرض و طول ** اندرو صد نعمت و چندین اکول
Mountains and seas and plains, fragrant orchards, gardens and sown fields,55
کوهها و بحرها و دشتها ** بوستانها باغها و کشتها
A sky very lofty and full of light, sun and moonbeams and a hundred stars.
آسمانی بس بلند و پر ضیا ** آفتاب و ماهتاب و صد سها
From the south-wind and from the north-wind and from the west-wind the gardens have (the appearance of) wedding-feasts and banquets.
از جنوب و از شمال و از دبور ** باغها دارد عروسیها و سور
Its marvels come not into (are beyond) description: why art thou in tribulation in this darkness?
در صفت ناید عجایبهای آن ** تو درین ظلمت چه‌ای در امتحان
(Why) dost thou drink blood on the gibbet of this narrow place (the womb) in the midst of confinement and filth and pain?”—
خون خوری در چارمیخ تنگنا ** در میان حبس و انجاس و عنا
It (the embryo), in virtue of its present state, would be incredulous, and would turn away from this message and would disbelieve it,60
او بحکم حال خود منکر بدی ** زین رسالت معرض و کافر شدی
Saying, “This is absurd and is a deceit and delusion,” because the judgement of the blind has no imagination.
کین محالست و فریبست و غرور ** زانک تصویری ندارد وهم کور
Inasmuch as its (the embryo's) perception has not seen anything of the kind, its incredulous perception would not listen (to the truth);
جنس چیزی چون ندید ادراک او ** نشنود ادراک منکرناک او
Just as in this world the Abdál speak of that (other) world to the common folk,
همچنانک خلق عام اندر جهان ** زان جهان ابدال می‌گویندشان
Saying, “This world is an exceeding dark and narrow pit; outside is a world without scent or colour”:
کین جهان چاهیست بس تاریک و تنگ ** هست بیرون عالمی بی بو و رنگ
Naught (of their words) entered into the ear of a single one of them, for this (sensual) desire is a barrier huge and stout.65
هیچ در گوش کسی زیشان نرفت ** کین طمع آمد حجاب ژرف و زفت
Desire closes the ear (and hinders it) from hearing; self-interest closes the eye (and hinders it) from beholding,
گوش را بندد طمع از استماع ** چشم را بندد غرض از اطلاع