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.
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).