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  • 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
  • Even as, in the case of the embryo, desire for the blood which is its nourishment in the low abodes
  • همچنانک آن جنین را طمع خون ** کان غذای اوست در اوطان دون