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6
3733-3757

  • 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 مرد و زن و لعب و جماع  ** فایده‌ش بی‌هوشی وقت وقاع 

  • The (material) form of bread and salt, which is a benefit (conferred by God), has as its result (bodily) strength, which is formless.
  • صورت نان و نمک کان نعمتست  ** فایده‌ش آن قوت بی‌صورتست 

  • On the battle-field the (material) form of sword and shield has as its result a formless thing, i.e. victory. 3735
  • در مصاف آن صورت تیغ و سپر  ** فایده‌ش بی‌صورتی یعنی ظفر 

  • (Attendance at) college and learning and the (various) forms thereof are (all) done with, as soon as they have reached (their goal, namely) knowledge.
  • مدرسه و تعلیق و صورت‌های وی  ** چون به دانش متصل شد گشت طی 

  • Since these forms are the slaves of the Formless, why, then, are they denying their Benefactor?
  • این صور چون بنده‌ی بی‌صورتند  ** پس چرا در نفی صاحب‌نعمتند 

  • These forms have their existence from the Formless: what means, then, their denial of Him who brought them into existence?
  • این صور دارد ز بی‌صورت وجود  ** چیست پس بر موجد خویشش جحود 

  • His (the sceptic's) disbelief is really manifested by Him: in truth this act of his is naught but a reflexion.
  • خود ازو یابد ظهور انکار او  ** نیست غیر عکس خود این کار او 

  • Know that the form of the walls and roof of every dwelling-place is a shadow (reflexion) of the thought of the architect, 3740
  • صورت دیوار و سقف هر مکان  ** سایه‌ی اندیشه‌ی معمار دان 

  • Even though in the seat of his thought there is no visible (material) stone and wood and brick.
  • گرچه خود اندر محل افتکار  ** نیست سنگ و چوب و خشتی آشکار 

  • Assuredly the Absolute Agent is formless: form is as a tool in His hand.
  • فاعل مطلق یقین بی‌صورتست  ** صورت اندر دست او چون آلتست 

  • Sometimes the Formless One graciously shows His face to the forms from the concealment (veil) of non-existence,
  • گه گه آن بی‌صورت از کتم عدم  ** مر صور را رو نماید از کرم 

  • In order that every form may thereby be replenished with some perfection and beauty and power.
  • تا مدد گیرد ازو هر صورتی  ** از کمال و از جمال و قدرتی 

  • When, again, the Formless One has hidden His face, they come to beg in (the realm of) colour and perfume. 3745
  • باز بی‌صورت چو پنهان کرد رو  ** آمدند از بهر کد در رنگ و بو 

  • If one form seek perfection from another form, ’tis the quintessence of error.
  • صورتی از صورت دیگر کمال  ** گر بجوید باشد آن عین ضلال 

  • Why, then, O worthless man, are you submitting your need to another needy (creature)?
  • پس چه عرضه می‌کنی ای بی‌گهر  ** احتیاج خود به محتاجی دگر 

  • 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).
  • چون صور بنده‌ست بر یزدان مگو  ** ظن مبر صورت به تشبیهش مجو 

  • Seek (Him) in self-abasement and in self-extinction, for nothing but forms is produced by thinking.
  • در تضرع جوی و در افنای خویش  ** کز تفکر جز صور ناید به پیش 

  • And if you derive no advantage (comfort) except from form, (then) the form that comes to birth within you involuntarily is the best. 3750
  • ور ز غیر صورتت نبود فره  ** صورتی کان بی‌تو زاید در تو به 

  • (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;
  • صورت شهری که آنجا می‌روی  ** ذوق بی‌صورت کشیدت ای روی 

  • Therefore you are really going to that which has no locality, for pleasure is (something) different from place and time.
  • پس به معنی می‌روی تا لامکان  ** که خوشی غیر مکانست و زمان 

  • (Suppose it is) the form of a friend to whom you would go: you are going for the sake of enjoying his society;
  • صورت یاری که سوی او شوی  ** از برای مونسی‌اش می‌روی 

  • Therefore in reality you go to the formless (world), though you are unaware of that (being the) object (of your journey).
  • پس بمعنی سوی بی‌صورت شدی  ** گرچه زان مقصود غافل آمدی 

  • In truth, then, God is worshipped by all, since (all) wayfaring is for the sake of the pleasure (of which He is the source). 3755
  • پس حقیقت حق بود معبود کل  ** کز پی ذوقست سیران سبل 

  • But some have set their face towards the tail and have lost the Head, although the Head is the principal;
  • لیک بعضی رو سوی دم کرده‌اند  ** گرچه سر اصلست سر گم کرده‌اند 

  • But (nevertheless) that Head is bestowing on these lost and erring ones the bounty proper to Headship by way of the tail.
  • لیک آن سر پیش این ضالان گم  ** می‌دهد داد سری از راه دم