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3702-3726

  • بر ستیز قول شاه مجتبی  ** تا به قلعه‌ی صبرسوز هش‌ربا 
  • In spite of the orders of the elect King (they advanced) to the fortress which is the destroyer of self-restraint and the robber of rationality.

  • آمدند از رغم عقل پندتوز  ** در شب تاریک بر گشته ز روز 
  • Turning their backs on the (bright) day, they came in the dark night in defiance of counsel-bestowing Reason

  • اندر آن قلعه‌ی خوش ذات الصور  ** پنج در در بحر و پنجی سوی بر 
  • Into the beautiful fortress adorned with pictures, (which had) five gates to the sea and five to the land—

  • پنج از آن چون حس به سوی رنگ و بو  ** پنج از آن چون حس باطن رازجو  3705
  • Five of those (gates), like the (external) senses, facing towards colour and perfume (the material world); five of them, like the interior senses, seeking the (world of) mystery.

  • زان هزاران صورت و نقش و نگار  ** می‌شدند از سو به سو خوش بی‌قرار 
  • By those thousands of pictures and designs and decorations they (the princes) were made mightily restless (so that they wandered) to and fro (in amazement).

  • زین قدح‌های صور کم‌باش مست  ** تا نگردی بت‌تراش و بت‌پرست 
  • Do not be intoxicated with these cups, which are (phenomenal) forms, lest thou become a carver of idols and an idolater.

  • از قدح‌های صور بگذر مه‌ایست  ** باده در جامست لیک از جام نیست 
  • Abandon the cups, namely, the (phenomenal) forms: do not tarry! There is wine in the cup, but it is not (derived) from the cup.

  • سوی باده‌بخش بگشا پهن فم  ** چون رسد باده نیاید جام کم 
  • Open thy mouth wide to the Giver of the wine: when the wine comes, the cup will not be lacking.

  • 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.