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).
در تضرع جوی و در افنای خویش ** کز تفکر جز صور ناید به پیش
Seek (Him) in self-abasement and in self-extinction, for nothing but forms is produced by thinking.
ور ز غیر صورتت نبود فره ** صورتی کان بی‌تو زاید در تو به 3750
And if you derive no advantage (comfort) except from form, (then) the form that comes to birth within you involuntarily is the best.
صورت شهری که آنجا می‌روی ** ذوق بی‌صورت کشیدت ای روی
(Suppose it is) the form of a city to which you are going: you are drawn (thither) by a formless feeling of pleasure, O dependent one;
پس به معنی می‌روی تا لامکان ** که خوشی غیر مکانست و زمان
Therefore you are really going to that which has no locality, for pleasure is (something) different from place and time.
صورت یاری که سوی او شوی ** از برای مونسی‌اش می‌روی
(Suppose it is) the form of a friend to whom you would go: you are going for the sake of enjoying his society;
پس بمعنی سوی بی‌صورت شدی ** گرچه زان مقصود غافل آمدی
Therefore in reality you go to the formless (world), though you are unaware of that (being the) object (of your journey).
پس حقیقت حق بود معبود کل ** کز پی ذوقست سیران سبل 3755
In truth, then, God is worshipped by all, since (all) wayfaring is for the sake of the pleasure (of which He is the source).
لیک بعضی رو سوی دم کرده‌اند ** گرچه سر اصلست سر گم کرده‌اند
But some have set their face towards the tail and have lost the Head, although the Head is the principal;
لیک آن سر پیش این ضالان گم ** می‌دهد داد سری از راه دم
But (nevertheless) that Head is bestowing on these lost and erring ones the bounty proper to Headship by way of the tail.