Since God is the Turner of eyes, who (else) should turn the heart and the thoughts?
چون مقلب حق بود ابصار را ** که بگرداند دل و افکار را
(Hence) you deem a pit to be a pleasant house, you deem a trap to be a dainty bait.3695
چاه را تو خانه‌ای بینی لطیف ** دام را تو دانه‌ای بینی ظریف
This is not sophistry (scepticism), it is God's turning: it shows where the realities are.
این تفسطط نیست تقلیب خداست ** می‌نماید که حقیقتها کجاست
He who denies the realities is wholly involved in a phantasy.
آنک انکار حقایق می‌کند ** جملگی او بر خیالی می‌تند
He does not say (to himself), “Thy thinking (that all is) phantasy (illusion) is also a phantasy: rub an eye (and see)!”
او نمی‌گوید که حسبان خیال ** هم خیالی باشدت چشمی به مال
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.”
رفتن پسران سلطان به حکم آنک الانسان حریص علی ما منع ما بندگی خویش نمودیم ولیکن خوی بد تو بنده ندانست خریدن به سوی آن قلعه‌ی ممنوع عنه آن همه وصیت‌ها و اندرزهای پدر را زیر پا نهادند تا در چاه بلا افتادند و می‌گفتند ایشان را نفوس لوامه الم یاتکم نذیر ایشان می‌گفتند گریان و پشیمان لوکنا نسمع او نعقل ماکنا فی اصحاب السعیر
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
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 شهری بود گیرد سفر ** صورت تیری بود گیرد سپر
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.3725
صورت خوبان بود عشرت کند ** صورت غیبی بود خلوت کند
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.
صورت محتاجی آرد سوی کسب ** صورت بازو وری آرد به غصب
These (ideas) are boundless and immeasurable (in number): the motive to action (arises) from various sorts of (such) phantasy.
این ز حد و اندازه‌ها باشد برون ** داعی فعل از خیال گونه‌گون
All the infinite ways of life and (all) the crafts are the shadow (reflexion) of the form of thoughts.
بی‌نهایت کیش‌ها و پیشه‌ها ** جمله ظل صورت اندیشه‌ها
(For example, when) happy folk (are) standing on the edge of a roof, observe the shadow of each one on the ground.
بر لب بام ایستاده قوم خوش ** هر یکی را بر زمین بین سایه‌اش
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).3730
صورت فکرست بر بام مشید ** وآن عمل چون سایه بر ارکان پدید
The action is (manifested) on the pillars, while the thought (that produces it) is concealed; but the two are combined in the correlation of cause and effect.
فعل بر ارکان و فکرت مکتتم ** لیک در تاثیر و وصلت دو به هم
The forms (ideas) that arise at a banquet from the festive cup have as their result unconsciousness and senselessness.
آن صور در بزم کز جام خوشیست ** فایده‌ی او بی‌خودی و بیهشیست
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