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6
3674-3723

  • (Though) their palates were covered with sores made by the impact of the bit, and their hooves wounded by (continually) changing step,
  • They had not become aware (of the truth and never said to themselves), “Lo, on our back is a nimble Trainer who displays masterly skill. 3675
  • Our turning the head to and fro is not caused by this bit, but only by the control of a successful Rider.
  • We (are like those who) went into the gardens to gather roses: they seemed to be roses, but they were (really) thorns.”
  • It never occurred to them to ask, (prompted) by reason, “Who is kicking (bruising) our throats?”
  • Those (worldly-wise) physicians (are) so enthralled by the secondary cause (that) they have become blind to God's contrivance.
  • If you tether an ox in a stall and then find an ass in the place of the ox, 3680
  • ’Twould be asinine carelessness, like (that of) a man in slumber, not to inquire who is the secret agent (that has effected the substitution).
  • (Yet) you never said, “Let me see who this changer is: he is not visible; surely, he is a celestial being.”
  • You have shot an arrow to the right and have seen your arrow go to the left.
  • You have ridden in chase of a deer and have made yourself the prey of a hog.
  • You have run after some gain for the purpose of stuffing yourself: the gain has not reached (you) and you have been cast into prison. 3685
  • You have dug pits for others and have seen yourself fall into them.
  • Since the Lord has disappointed you in regard to the means (of obtaining your desire), then why do not you become suspicious of the means?
  • Many a one has become an emperor by dint of toil, while (many) another has been made destitute by that (same) toil.
  • Many a one has been made (rich as) Qárún by marriage, and many a one has been made bankrupt by marriage.
  • The means, then, is turning about, like the tail of an ass: ’tis better not to rely upon it. 3690
  • And if you take the means, you should not take it boldly, for beneath it there are many hidden banes.
  • This prudence and precaution is the gist of the saving clause, for this (Divine) decree (often) makes the ass appear to be a goat.
  • Although he whose eye it (the Divine decree) has bandaged is clever, (yet) because of his seeing double, in his eyes the ass is a goat.
  • Since God is the Turner of eyes, who (else) should turn the heart and the thoughts?
  • (Hence) you deem a pit to be a pleasant house, you deem a trap to be a dainty bait. 3695
  • This is not sophistry (scepticism), it is God's turning: it shows where the realities are.
  • He who denies the realities is wholly involved in a phantasy.
  • He does not say (to himself), “Thy thinking (that all is) phantasy (illusion) is also a phantasy: rub an eye (and see)!”
  • How the Sultan's sons went to the forbidden fortress, inasmuch as man eagerly covets that which he is refused—“We rendered our service, but thy evil nature could not buy the servant (could not profit by the service that we rendered).” They trod all their father's injunctions and counsels underfoot, so that they fell into the pit of tribulation, and their reproachful souls (consciences) were saying to them, “Did not a warner come to you?” while they, weeping and contrite, replied, “If we had been wont to hearken or understand we should not have been among those who dwell in the flaming Fire.”
  • This discourse hath no end. The party (of travellers) took their way to seek that castle.
  • They approached the tree of the forbidden fruit, they went forth from the file of the sincere. 3700
  • Since they were made more ardent by their father's prohibition and veto, they raised their heads (rebelliously) towards that fortress.
  • 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.
  • Turning their backs on the (bright) day, they came in the dark night in defiance of counsel-bestowing Reason
  • Into the beautiful fortress adorned with pictures, (which had) five gates to the sea and five to the land—
  • 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
  • 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).
  • Do not be intoxicated with these cups, which are (phenomenal) forms, lest thou become a carver of idols and an idolater.
  • Abandon the cups, namely, the (phenomenal) forms: do not tarry! There is wine in the cup, but it is not (derived) from the cup.
  • Open thy mouth wide to the Giver of the wine: when the wine comes, the cup will not be lacking.
  • (God said), “O Adam, seek My heart-enthralling Reality: take leave of the husk and (outward) form of the (forbidden) wheat.” 3710
  • Since sand was turned into flour for the Friend (Abraham), know that the wheat is deposed from its office, O noble one.
  • Form is brought into existence by the Formless, just as smoke is produced by a fire.
  • The least blemish in the qualities of that which is endowed with form becomes annoying when you regard it continually;
  • (But) Formlessness throws you into absolute bewilderment: from non-instrumentality a hundred kinds of instruments are born.
  • Handlessness is weaving (fashioning) hands: the Soul of the soul makes a (fully) formed Man. 3715
  • ’Tis like as (when) from separation and union diverse fancies are woven (conceived) in the heart.
  • Does this cause ever resemble its effect? Does the cry (of pain) and lamentation ever resemble the loss (that caused it)?
  • The lamentation has a form, the loss is formless: they (the losers) gnaw their hands on account of a loss that has no hand.
  • This comparison, O seeker of guidance, does not fit (the case), (but) ’tis the best effort a poor man can make to explain it.
  • 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
  • So that the form (idea), whatever it be, according to its own nature brings the body into (a state of) good or evil.
  • 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;
  • 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;