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6
3723-3772

  • 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.
  • زانک افیونشان درین کاسه رسید  ** کاسه‌ها محسوس و افیون ناپدید 

  • The fortress, (named) the destroyer of reason, wrought its work: it cast them, all three, into the pit of tribulation.
  • کرد فعل خویش قلعه‌ی هش‌ربا  ** هر سه را انداخت در چاه بلا 

  • Without a bow the arrow-like glances (of Love) pierce the heart—mercy, mercy, O merciless one!
  • تیر غمزه دوخت دل را بی‌کمان  ** الامان و الامان ای بی‌امان 

  • (Adoration of) a stone image consumed the (past) generations and kindled a fire (of love for it) in their religion and their hearts. 3765
  • قرنها را صورت سنگین بسوخت  ** آتشی در دین و دلشان بر فروخت 

  • When it (the image) is spiritual, how (ravishing) must it be! Its fascination changes at every moment.
  • چونک روحانی بود خود چون بود  ** فتنه‌اش هر لحظه دیگرگون بود 

  • Since love of the pictured form was stabbing the hearts of the princes like a spear-point,
  • عشق صورت در دل شه‌زادگان  ** چون خلش می‌کرد مانند سنان 

  • Each (of them) was shedding tears, like a cloud, and gnawing his hands and crying, “Oh, alas!
  • اشک می‌بارید هر یک هم‌چو میغ  ** دست می‌خایید و می‌گفت ای دریغ 

  • Now we see (what) the King saw at the beginning. How often did that peerless one adjure us!”
  • ما کنون دیدیم شه ز آغاز دید  ** چندمان سوگند داد آن بی‌ندید 

  • The prophets have conferred a great obligation (on us) because they have made us aware of the end, 3770
  • انبیا را حق بسیارست از آن  ** که خبر کردند از پایانمان 

  • Saying, “That which thou art sowing will produce naught but thorns; and (if) thou fly in this (worldly) direction thou wilt find there no room to fly (beyond).
  • کاینچ می‌کاری نروید جز که خار  ** وین طرف پری نیابی زو مطار 

  • Get the seed from me, that it may yield a (good) crop; fly with my wings, that the arrow may speed Yonder.
  • تخم از من بر که تا ریعی دهد  ** با پر من پر که تیر آن سو جهد