(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
That one obtains the bounty from the Head, this one from the tail; another company (of mystics) have lost (both) foot and head.
آن ز سر می‌یابد آن داد این ز دم ** قوم دیگر پا و سر کردند گم
Since all has been lost, they have gained all: through dwindling away (to naught) they have sped towards the Whole.
چونک گم شد جمله جمله یافتند ** از کم آمد سوی کل بشتافتند
How in the pavilion of the fortress adorned with pictures they (the princes) saw a portrait of the daughter of the King of China and how all three lost their senses and fell into distraction and made inquiries, asking, “Whose portrait is this?”
دیدن ایشان در قصر این قلعه‌ی ذات الصور نقش روی دختر شاه چین را و بیهوش شدن هر سه و در فتنه افتادن و تفحص کردن کی این صورت کیست
This topic is endless. The company (of three) espied a beauteous and majestic portrait.3760
این سخن پایان ندارد آن گروه ** صورتی دیدند با حسن و شکوه