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.
در مصاف آن صورت تیغ و سپر ** فایده‌ش بی‌صورتی یعنی ظفر 3735
On the battle-field the (material) form of sword and shield has as its result a formless thing, i.e. victory.
مدرسه و تعلیق و صورت‌های وی ** چون به دانش متصل شد گشت طی
(Attendance at) college and learning and the (various) forms thereof are (all) done with, as soon as they have reached (their goal, namely) knowledge.
این صور چون بنده‌ی بی‌صورتند ** پس چرا در نفی صاحب‌نعمتند
Since these forms are the slaves of the Formless, why, then, are they denying their Benefactor?
این صور دارد ز بی‌صورت وجود ** چیست پس بر موجد خویشش جحود
These forms have their existence from the Formless: what means, then, their denial of Him who brought them into existence?
خود ازو یابد ظهور انکار او ** نیست غیر عکس خود این کار او
His (the sceptic's) disbelief is really manifested by Him: in truth this act of his is naught but a reflexion.
صورت دیوار و سقف هر مکان ** سایه‌ی اندیشه‌ی معمار دان 3740
Know that the form of the walls and roof of every dwelling-place is a shadow (reflexion) of the thought of the architect,
گرچه خود اندر محل افتکار ** نیست سنگ و چوب و خشتی آشکار
Even though in the seat of his thought there is no visible (material) stone and wood and brick.
فاعل مطلق یقین بی‌صورتست ** صورت اندر دست او چون آلتست
Assuredly the Absolute Agent is formless: form is as a tool in His hand.
گه گه آن بی‌صورت از کتم عدم ** مر صور را رو نماید از کرم
Sometimes the Formless One graciously shows His face to the forms from the concealment (veil) of non-existence,
تا مدد گیرد ازو هر صورتی ** از کمال و از جمال و قدرتی
In order that every form may thereby be replenished with some perfection and beauty and power.
باز بی‌صورت چو پنهان کرد رو ** آمدند از بهر کد در رنگ و بو 3745
When, again, the Formless One has hidden His face, they come to beg in (the realm of) colour and perfume.
صورتی از صورت دیگر کمال ** گر بجوید باشد آن عین ضلال
If one form seek perfection from another form, ’tis the quintessence of error.
پس چه عرضه می‌کنی ای بی‌گهر ** احتیاج خود به محتاجی دگر
Why, then, O worthless man, are you submitting your need to another needy (creature)?
چون صور بنده‌ست بر یزدان مگو ** ظن مبر صورت به تشبیهش مجو
Inasmuch as (all) forms are slaves (to God), do not say or deem that form is applicable to God: do not seek Him by tashbíh (likening Him to His creatures).