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6
3710-3734

  • آدما معنی دلبندم بجوی  ** ترک قشر و صورت گندم بگوی  3710
  • (God said), “O Adam, seek My heart-enthralling Reality: take leave of the husk and (outward) form of the (forbidden) wheat.”

  • چونک ریگی آرد شد بهر خلیل  ** دانک معزولست گندم ای نبیل 
  • Since sand was turned into flour for the Friend (Abraham), know that the wheat is deposed from its office, O noble one.

  • صورت از بی‌صورت آید در وجود  ** هم‌چنانک از آتشی زادست دود 
  • Form is brought into existence by the Formless, just as smoke is produced by a fire.

  • کمترین عیب مصور در خصال  ** چون پیاپی بینیش آید ملال 
  • The least blemish in the qualities of that which is endowed with form becomes annoying when you regard it continually;

  • حیرت محض آردت بی‌صورتی  ** زاده صد گون آلت از بی‌آلتی 
  • (But) Formlessness throws you into absolute bewilderment: from non-instrumentality a hundred kinds of instruments are born.

  • بی ز دستی دست‌ها بافد همی  ** جان جان سازد مصور آدمی  3715
  • Handlessness is weaving (fashioning) hands: the Soul of the soul makes a (fully) formed Man.

  • آنچنان که اندر دل از هجر و وصال  ** می‌شود بافیده گوناگون خیال 
  • ’Tis like as (when) from separation and union diverse fancies are woven (conceived) in the heart.

  • هیچ ماند این مثر با اثر  ** هیچ ماند بانگ و نوحه با ضرر 
  • Does this cause ever resemble its effect? Does the cry (of pain) and lamentation ever resemble the loss (that caused it)?

  • نوحه را صورت ضرر بی‌صورتست  ** دست خایند از ضرر کش نیست دست 
  • The lamentation has a form, the loss is formless: they (the losers) gnaw their hands on account of a loss that has no hand.

  • این مثل نالایقست ای مستدل  ** حیله‌ی تفهیم را جهد المقل 
  • This comparison, O seeker of guidance, does not fit (the case), (but) ’tis the best effort a poor man can make to explain it.

  • صنع بی‌صورت بکارد صورتی  ** تن بروید با حواس و آلتی  3720
  • The formless working (of God) sows (the seed of) a form (idea), (whence) there grows up a body endowed with senses and a (rational) faculty,

  • تا چه صورت باشد آن بر وفق خود  ** اندر آرد جسم را در نیک و بد 
  • So that the form (idea), whatever it be, according to its own nature brings the body into (a state of) good or evil.

  • صورت نعمت بود شاکر شود  ** صورت مهلت بود صابر شود 
  • If it be a form (idea) of beneficence, it (the body) turns to thanksgiving; if it be a form of deferment, it (the body) becomes patient;

  • صورت رحمی بود بالان شود  ** صورت زخمی بود نالان شود 
  • If it be a form of mercy, it (the body) becomes flourishing; if it be a form of repulse, it (the body) becomes full of moans;

  • صورت شهری بود گیرد سفر  ** صورت تیری بود گیرد سپر 
  • If it be the form of a city, it (the body) takes a journey (thither); if it be the form of an arrow, it (the body) takes a shield (in defence);

  • صورت خوبان بود عشرت کند  ** صورت غیبی بود خلوت کند  3725
  • If it be the form of fair ones, it (the body) indulges in enjoyment; if it be a form of the unseen world, it (the body) practises religious seclusion.

  • صورت محتاجی آرد سوی کسب  ** صورت بازو وری آرد به غصب 
  • The form of want leads (the body) to earn (the means of livelihood); the form of strength of arm leads (the body) to seize (the property of others) by force.

  • این ز حد و اندازه‌ها باشد برون  ** داعی فعل از خیال گونه‌گون 
  • These (ideas) are boundless and immeasurable (in number): the motive to action (arises) from various sorts of (such) phantasy.

  • بی‌نهایت کیش‌ها و پیشه‌ها  ** جمله ظل صورت اندیشه‌ها 
  • All the infinite ways of life and (all) the crafts are the shadow (reflexion) of the form of thoughts.

  • بر لب بام ایستاده قوم خوش  ** هر یکی را بر زمین بین سایه‌اش 
  • (For example, when) happy folk (are) standing on the edge of a roof, observe the shadow of each one on the ground.

  • صورت فکرست بر بام مشید  ** وآن عمل چون سایه بر ارکان پدید  3730
  • The form of thought is on the lofty roof (of the spirit), while the (resultant) action appears, like a shadow, on the pillars (bodily limbs).

  • فعل بر ارکان و فکرت مکتتم  ** لیک در تاثیر و وصلت دو به هم 
  • The action is (manifested) on the pillars, while the thought (that produces it) is concealed; but the two are combined in the correlation of cause and effect.

  • آن صور در بزم کز جام خوشیست  ** فایده‌ی او بی‌خودی و بیهشیست 
  • The forms (ideas) that arise at a banquet from the festive cup have as their result unconsciousness and senselessness.

  • صورت مرد و زن و لعب و جماع  ** فایده‌ش بی‌هوشی وقت وقاع 
  • The forms (ideas) of man and woman and (amorous) sport and sexual intercourse—hinc nascitur perturbatio animi in coitu. [The forms (ideas) of man and woman and (amorous) sport and sexual intercourse—their result at the time of sexual union (is mental) distraction.]

  • صورت نان و نمک کان نعمتست  ** فایده‌ش آن قوت بی‌صورتست 
  • The (material) form of bread and salt, which is a benefit (conferred by God), has as its result (bodily) strength, which is formless.