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
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
The (travelling) party had seen (pictures) more beautiful than that, but at (the sight of) this one they were plunged in the deep sea,
خوب‌تر زان دیده بودند آن فریق ** لیک زین رفتند در بحر عمیق
Because opium came to them in this cup: the cups are visible, but the opium is unseen.