I am cramped like the embryo in the womb: I have become nine months old: this migration has become urgent.
چنگ‌لوکم چون جنین اندر رحم ** نه‌مهه گشتم شد این نقلان مهم
Unless the throes of childbirth overtake my mother, (what should I do?): in this prison I am amidst the fire.
گر نباشد درد زه بر مادرم ** من درین زندان میان آذرم
My mother, namely, my nature (natural body), in consequence of its death-throes, is giving birth (to the spirit), to the end that the lamb (the spirit) may be released from the ewe,
مادر طبعم ز درد مرگ خویش ** می‌کند ره تا رهد بره ز میش
So that the lamb may graze in the green fields. Come, open thy womb, for this lamb has grown big.”
تا چرد آن بره در صحرای سبز ** هین رحم بگشا که گشت این بره گبز
If the pain of childbirth is grievous to the pregnant (woman), it is, for the embryo, the breaking of (its) prison.3560
درد زه گر رنج آبستان بود ** بر جنین اشکستن زندان بود
The pregnant woman weeps at childbirth, saying, “Where is the refuge?”—but the embryo laughs, saying, “Deliverance has appeared.”
حامله گریان ز زه کاین المناص ** و آن جنین خندان که پیش آمد خلاص
Whatever mothers (bodies) there are under the sky—mineral, animal, or vegetable—
هرچه زیر چرخ هستند امهات ** از جماد و از بهیمه وز نبات
They are heedless, every one, of another's pain, except those persons that are discerning and perfect.
هر یکی از درد غیری غافل اند ** جز کسانی که نبیه و کامل‌اند
How should the man with a bushy beard know of his own house that which the man with a few hairs on his chin knows of (other) people's houses?
آنچ کوسه داند از خانه‌ی کسان ** بلمه از خانه خودش کی داند آن
What the man of heart (the clairvoyant mystic) knows of your condition you do not know of your own condition, O uncle.3565
آنچ صاحب‌دل بداند حال تو ** تو ز حال خود ندانی ای عمو
Setting forth that whatever is (denoted by the terms) heedlessness and anxiety and indolence and darkness is all (derived) from the body, which belongs to the earth and the lower world.
بیان آنک هرچه غفلت و غم و کاهلی و تاریکیست همه از تنست کی ارضی است و سفلی
Heedlessness was (derived) from the body: when the body has become spirit, it inevitably beholds the mysteries (of the Unseen).
غفلت از تن بود چون تن روح شد ** بیند او اسرار را بی هیچ بد
When the earth is removed from the celestial atmosphere, there is neither night nor shade nor sunset.
چون زمین برخاست از جو فلک ** نه شب و نه سایه باشد نه دلک
Wherever shade and night or shadowy place exist, ’tis (caused) by the earth, not by the heavens and the moon.
هر کجا سایه‌ست و شب یا سایگه ** از زمین باشد نه از افلاک و مه
Likewise, ’tis from the faggots that the smoke always arises, not from the resplendent fires.
دود پیوسته هم از هیزم بود ** نه ز آتشهای مستنجم بود
The imagination falls into error and mistake; the intellect is (engaged) only in acts of true perception.3570
وهم افتد در خطا و در غلط ** عقل باشد در اصابتها فقط
Every state of heaviness (sloth) and indolence, indeed, is (derived) from the body; the spirit, from its lightness (subtlety), is all on the wing.
هر گرانی و کسل خود از تنست ** جان ز خفت جمله در پریدنست
The face is red from the predominance of blood; the face is yellow from the movement (action) of the yellow bile.
روی سرخ از غلبه خونها بود ** روی زرد از جنبش صفرا بود
The face is white from the power of the phlegm; ’tis from the black bile that the face is swarthy.
رو سپید از قوت بلغم بود ** باشد از سودا که رو ادهم بود
In reality He (God) is the creator of effects, but followers of the husk (formalists) see nothing but the (secondary) cause.
در حقیقت خالق آثار اوست ** لیک جز علت نبیند اهل پوست
The kernel (intellect) that is not separated from the husks has no means (of escape) from doctor and disease;3575
مغز کو از پوستها آواره نیست ** از طبیب و علت او را چاره نیست
(But) when a son of man is born twice, he plants his foot upon the head of (all) causes:
چون دوم بار آدمی‌زاده بزاد ** پای خود بر فرق علتها نهاد
The First Cause is not his religion; the particular (secondary) cause has no enmity against him (does him no harm).
علت اولی نباشد دین او ** علت جزوی ندارد کین او
He flies, like the sun, in the (spiritual) horizon with the bride, sincerity; and (material) form (is) as a veil (for him).
می‌پرد چون آفتاب اندر افق ** با عروس صدق و صورت چون تتق
Nay, beyond horizons and skies he is without locality, like spirits and intelligences.
بلک بیرون از افق وز چرخها ** بی مکان باشد چو ارواح و نهی
Nay, our intellects are the shadows (reflexions) of him: they fall, like shadows, at his feet.3580
بل عقول ماست سایه‌های او ** می‌فتد چون سایه‌ها در پای او