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6
3745-3794

  • 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 

  • (If) thou dost not recognise the necessity and (real) existence of that (flight to God), yet in the end thou wilt confess that it was necessary.”
  • تو ندانی واجبی آن و هست  ** هم تو گویی آخر آن واجب بدست 

  • He (the prophet) is thou, but not this (unreal) “thou”: (he is) that “thou” which in the end is conscious of escape (from the world of illusion).
  • او توست اما نه این تو آن توست  ** که در آخر واقف بیرون‌شوست 

  • Thy last (unreal) “thou” has come to thy first (real) “thou” to receive admonition and gifts. 3775
  • توی آخر سوی توی اولت  ** آمدست از بهر تنبیه و صلت 

  • Thy (real) “thou” is buried in another (unreal “thou”): I am the (devoted) slave of a man who thus (truly) sees himself.
  • توی تو در دیگری آمد دفین  ** من غلام مرد خودبینی چنین 

  • That which the youth sees in the mirror the Elder sees beforehand in the (crude iron) brick.
  • آنچ در آیینه می‌بیند جوان  ** پیر اندر خشت بیند بیش از آن 

  • (The princes said), “We have transgressed the command of our King, we have rebelled against the favours of our father.
  • ز امر شاه خویش بیرون آمدیم  ** با عنایات پدر یاغی شدیم 

  • We have lightly esteemed the King's word and those incomparable favours.
  • سهل دانستیم قول شاه را  ** وان عنایت‌های بی اشباه را 

  • Lo, we all are fallen into the moat, killed and wounded by affliction without combat. 3780
  • نک در افتادیم در خندق همه  ** کشته و خسته‌ی بلا بی ملحمه 

  • We relied on our own intelligence and wisdom, so that this tribulation has come to pass.
  • تکیه بر عقل خود و فرهنگ خویش  ** بودمان تا این بلا آمد به پیش 

  • We regarded ourselves as being without disease and emancipated (from fear of death), just as one suffering from phthisis regards himself.
  • بی‌مرض دیدیم خویش و بی ز رق  ** آنچنان که خویش را بیمار دق 

  • Now, after we have been made prisoners and a prey, the hidden malady has become apparent.”
  • علت پنهان کنون شد آشکار  ** بعد از آنک بند گشتیم و شکار 

  • The shadow (protection) of the (spiritual) Guide is better than praising God (by one's self): a single (feeling of) contentment is better than a hundred viands and trays (of food).
  • سایه‌ی رهبر بهست از ذکر حق  ** یک قناعت به که صد لوت و طبق 

  • A seeing eye is better than three hundred (blind men's) staves: the eye knows (can distinguish) pearls from pebbles. 3785
  • چشم بینا بهتر از سیصد عصا  ** چشم بشناسد گهر را از حصا 

  • (Moved) by sorrows (pains of love) they began to make inquiry, saying, “Who in the world, we wonder, is she of whom this is the portrait?”
  • در تفحص آمدند از اندهان  ** صورت کی بود عجب این در جهان 

  • After much inquiry in (the course of their) travel, a Shaykh endowed with insight disclosed the mystery,
  • بعد بسیاری تفحص در مسیر  ** کشف کرد آن راز را شیخی بصیر 

  • Not (verbally) by way of the ear, but (silently) by inspiration (derived) from Reason: to him (all) mysteries were unveiled.
  • نه از طریق گوش بل از وحی هوش  ** رازها بد پیش او بی روی‌پوش 

  • He said, “This is the portrait of (her who is) an object of envy to the Pleiades: this is the picture of the Princess of China.
  • گفت نقش رشک پروینست این  ** صورت شه‌زاده‌ی چینست این 

  • She is hidden like the spirit and like the embryo: she is (kept) in a secret bower and palace. 3790
  • هم‌چو جان و چون جنین پنهانست او  ** در مکتم پرده و ایوانست او 

  • Neither man nor woman is admitted to her (presence): the King has concealed her on account of her fascinations.
  • سوی او نه مرد ره دارد نه زن  ** شاه پنهان کرد او را از فتن 

  • The King has a (great) jealousy for her (good) name, so that not even a bird flies above her roof.”
  • غیرتی دارد ملک بر نام او  ** که نپرد مرغ هم بر بام او 

  • Alas for the heart that such an insane passion has stricken: may no one feel a passion like this!
  • وای آن دل کش چنین سودا فتاد  ** هیچ کس را این چنین سودا مباد 

  • This is the retribution due to him who sowed the seed of ignorance and held light and cheap that (precious) counsel,
  • این سزای آنک تخم جهل کاشت  ** وآن نصیحت را کساد و سهل داشت