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6
3699-3723

  • This discourse hath no end. The party (of travellers) took their way to seek that castle.
  • این سخن پایان ندارد آن فریق  ** بر گرفتند از پی آن دز طریق 

  • They approached the tree of the forbidden fruit, they went forth from the file of the sincere. 3700
  • بر درخت گندم منهی زدند  ** از طویله‌ی مخلصان بیرون شدند 

  • Since they were made more ardent by their father's prohibition and veto, they raised their heads (rebelliously) towards that fortress.
  • چون شدند از منع و نهیش گرم‌تر  ** سوی آن قلعه بر آوردند سر 

  • 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.
  • بر ستیز قول شاه مجتبی  ** تا به قلعه‌ی صبرسوز هش‌ربا 

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

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

  • 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. 3705
  • پنج از آن چون حس به سوی رنگ و بو  ** پنج از آن چون حس باطن رازجو 

  • 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).
  • زان هزاران صورت و نقش و نگار  ** می‌شدند از سو به سو خوش بی‌قرار 

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

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

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

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

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

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

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

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

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

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

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

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

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

  • 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, 3720
  • صنع بی‌صورت بکارد صورتی  ** تن بروید با حواس و آلتی 

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

  • 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 نعمت بود شاکر شود  ** صورت مهلت بود صابر 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 رحمی بود بالان شود  ** صورت زخمی بود نالان شود