Hence the spiritual and intelligible things, like the concrete (sensible) things, have throats, and the giver of food to the throat of the spiritual and intelligible things is also (none but) God.40
پس معانی را چو اعیان حلقهاست ** رازق حلق معانی هم خداست
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).
پس ز مه تا ماهی هیچ از خلق نیست ** که بجذب مایه او را حلق نیست
(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
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
Debarred it from (hearkening to) the news of this world: it knows no breakfast but blood.
از حدیث این جهان محجوب کرد ** غیر خون او می‌نداند چاشت خورد
Story of those who ate the young elephant from greed and because they neglected the advice of the sincere counsellor.
قصه‌ی خورندگان پیل‌بچه از حرص و ترک نصیحت ناصح
Hast thou heard that in India a sage espied a party of friends?
آن شنیدی تو که در هندوستان ** دید دانایی گروهی دوستان
Left hungry, lacking provisions, and naked, they were coming from travel on a far road.70
گرسنه مانده شده بی‌برگ و عور ** می‌رسیدند از سفر از راه دور
His wisdom's love was stirred (within him), and he gave them a fair greeting and blossomed like a rose-bush.
مهر داناییش جوشید و بگفت ** خوش سلامیشان و چون گلبن شکفت
“I know,” he said, “that anguish has gathered upon you from this Karbalá (of suffering) in consequence of hunger and emptiness;
They are very weak and tender and very fat, but their mother is searching (after them and) lying in wait.
بس ضعیف‌اند و لطیف و بس سمین ** لیک مادر هست طالب در کمین
She will roam a hundred leagues' distance in quest of her children, moaning and making lament.
از پی فرزند صد فرسنگ راه ** او بگردد در حنین و آه آه
Fire and smoke issue from her trunk: beware of (hurting) those pitied (cherished) children of hers!”
آتش و دود آید از خرطوم او ** الحذر زان کودک مرحوم او
O son, the saints are God's children: (both) in (their) absence and presence (He is) well aware (of what befalls them).
اولیا اطفال حق‌اند ای پسر ** غایبی و حاضری بس با خبر
Do not deem absence (from Him) to be the result of imperfection on their part, for He takes vengeance for the sake of their spirits (which are one with Him).80
غایبی مندیش از نقصانشان ** کو کشد کین از برای جانشان
He said, “These saints are My children in exile, sundered from (My) dominion and glory;
گفت اطفال من‌اند این اولیا ** در غریبی فرد از کار و کیا
(They are) despised and orphaned for the sake of probation, but secretly I am their friend and intimate.
از برای امتحان خوار و یتیم ** لیک اندر سر منم یار و ندیم
All of them are supported by My protections: you may say they are in sooth parts of Me.
پشت‌دار جمله عصمتهای من ** گوییا هستند خود اجزای من
Take heed! Take heed! These are My dervishes; they are a hundred thousand thousand and (yet) they are one body.”
هان و هان این دلق‌پوشان من‌اند ** صد هزار اندر هزار و یک تن‌اند
Else, how should a Moses have overthrown Pharaoh by means of one goodly rod?85
ورنه کی کردی به یک چوبی هنر ** موسیی فرعون را زیر و زبر
Else, how should Noah have submerged East and West in his Flood by means of one evil curse?
ورنه کی کردی به یک نفرین بد ** نوح شرق و غرب را غرقاب خود
One prayer of the generous Lot would not have rased (to the ground) all their (his people's) city (and left them) in despair.
بر نکندی یک دعای لوط راد ** جمله شهرستانشان را بی مراد
Their city, resembling Paradise, became a lake of black water: go, behold the sign!
گشت شهرستان چون فردوسشان ** دجله‌ی آب سیه رو بین نشان
This sign and this information (admonition) lies in the direction of Syria: you will see it as you pass on the way to Jerusalem.
سوی شامست این نشان و این خبر ** در ره قدسش ببینی در گذر