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6
3700-3749

  • 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 

  • 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