How the Sultan’s sons went to the forbidden fortress

How the Sultan’s sons went to the forbidden fortress

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

این سخن پایان ندارد آن فریق بر گرفتند از پی آن دز طریق
This discourse hath no end. The party (of travellers) took their way to seek that castle.
بر درخت گندم منهی زدند از طویله‌ی مخلصان بیرون شدند
They approached the tree of the forbidden fruit, they went forth from the file of the sincere.
چون شدند از منع و نهیش گرم‌تر سوی آن قلعه بر آوردند سر
Since they were made more ardent by their father’s prohibition and veto, they raised their heads (rebelliously) towards that fortress.
بر ستیز قول شاه مجتبی تا به قلعه‌ی صبرسوز هش‌ربا
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.
آمدند از رغم عقل پندتوز در شب تاریک بر گشته ز روز
Turning their backs on the (bright) day, they came in the dark night in defiance of counsel-bestowing Reason
اندر آن قلعه‌ی خوش ذات الصور پنج در در بحر و پنجی سوی بر
Into the beautiful fortress adorned with pictures, (which had) five gates to the sea and five to the land.
پنج از آن چون حس به سوی رنگ و بو پنج از آن چون حس باطن رازجو
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.
زان هزاران صورت و نقش و نگار می‌شدند از سو به سو خوش بی‌قرار
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).
زین قدح‌های صور کم‌باش مست تا نگردی بت‌تراش و بت‌پرست
Do not be intoxicated with these cups, which are (phenomenal) forms, lest thou become a carver of idols and an idolater.
از قدح‌های صور بگذر مه‌ایست باده در جامست لیک از جام نیست
Abandon the cups, namely, the (phenomenal) forms: do not tarry! There is wine in the cup, but it is not (derived) from the cup.
سوی باده‌بخش بگشا پهن فم چون رسد باده نیاید جام کم
Open thy mouth wide to the Giver of the wine: when the wine comes, the cup will not be lacking.
آدما معنی دلبندم بجوی ترک قشر و صورت گندم بگوی
(God said), “O Adam, seek My heart-enthralling Reality: take leave of the husk and (outward) form of the (forbidden) wheat.”
چونک ریگی آرد شد بهر خلیل دانک معزولست گندم ای نبیل
Since sand was turned into flour for the Friend (Abraham), know that the wheat is deposed from its office, O noble one.
صورت از بی‌صورت آید در وجود هم‌چنانک از آتشی زادست دود
Form is brought into existence by the Formless, just as smoke is produced by a fire.
کمترین عیب مصور در خصال چون پیاپی بینیش آید ملال
The least blemish in the qualities of that which is endowed with form becomes annoying when you regard it continually;
حیرت محض آردت بی‌صورتی زاده صد گون آلت از بی‌آلتی
(But) Formlessness throws you into absolute bewilderment: from non-instrumentality a hundred kinds of instruments are born.
بی ز دستی دست‌ها بافد همی جان جان سازد مصور آدمی
Handlessness is weaving (fashioning) hands: the Soul of the soul makes a (fully) formed Man.
آنچنان که اندر دل از هجر و وصال می‌شود بافیده گوناگون خیال
Tis like as (when) from separation and union diverse fancies are woven (conceived) in the heart.
هیچ ماند این مثر با اثر هیچ ماند بانگ و نوحه با ضرر
Does this cause ever resemble its effect? Does the cry (of pain) and lamentation ever resemble the loss (that caused it)?
نوحه را صورت ضرر بی‌صورتست دست خایند از ضرر کش نیست دست
The lamentation has a form, the loss is formless: they (the losers) gnaw their hands on account of a loss that has no hand.
این مثل نالایقست ای مستدل حیله‌ی تفهیم را جهد المقل
This comparison, O seeker of guidance, does not fit (the case), (but) ’tis the best effort a poor man can make to explain it.
صنع بی‌صورت بکارد صورتی تن بروید با حواس و آلتی
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,
تا چه صورت باشد آن بر وفق خود اندر آرد جسم را در نیک و بد
So that the form (idea), whatever it be, according to its own nature brings the body into (a state of) good or evil.
صورت نعمت بود شاکر شود صورت مهلت بود صابر شود
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 رحمی بود بالان شود صورت زخمی بود نالان 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 شهری بود گیرد سفر صورت تیری بود گیرد سپر
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 خوبان بود عشرت کند صورت غیبی بود خلوت کند
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.
صورت محتاجی آرد سوی کسب صورت بازو وری آرد به غصب
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.
این ز حد و اندازه‌ها باشد برون داعی فعل از خیال گونه‌گون
These (ideas) are boundless and immeasurable (in number): the motive to action (arises) from various sorts of (such) phantasy.
بی‌نهایت کیش‌ها و پیشه‌ها جمله ظل صورت اندیشه‌ها
All the infinite ways of life and (all) the crafts are the shadow (reflexion) of the form of thoughts.
بر لب بام ایستاده قوم خوش هر یکی را بر زمین بین سایه‌اش
(For example, when) happy folk (are) standing on the edge of a roof, observe the shadow of each one on the ground.
صورت فکرست بر بام مشید وآن عمل چون سایه بر ارکان پدید
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).
فعل بر ارکان و فکرت مکتتم لیک در تاثیر و وصلت دو به هم
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.
آن صور در بزم کز جام خوشیست فایده‌ی او بی‌خودی و بیهشیست
The forms (ideas) that arise at a banquet from the festive cup have as their result unconsciousness and senselessness. 
صورت مرد و زن و لعب و جماع فایده‌ش بی‌هوشی وقت وقاع
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 نان و نمک کان نعمتست فایده‌ش آن قوت بی‌صورتست
The (material) form of bread and salt, which is a benefit (conferred by God), has as its result (bodily) strength, which is formless.
در مصاف آن صورت تیغ و سپر فایده‌ش بی‌صورتی یعنی ظفر
On the battle-field the (material) form of sword and shield has as its result a formless thing, i.e. victory.
مدرسه و تعلیق و صورت‌های وی چون به دانش متصل شد گشت طی
(Attendance at) college and learning and the (various) forms thereof are (all) done with, as soon as they have reached (their goal, namely) knowledge.
این صور چون بنده‌ی بی‌صورتند پس چرا در نفی صاحب‌نعمتند
Since these forms are the slaves of the Formless, why, then, are they denying their Benefactor?
این صور دارد ز بی‌صورت وجود چیست پس بر موجد خویشش جحود
These forms have their existence from the Formless: what means, then, their denial of Him who brought them into existence?
خود ازو یابد ظهور انکار او نیست غیر عکس خود این کار او
His (the sceptic’s) disbelief is really manifested by Him: in truth this act of his is naught but a reflexion.
صورت دیوار و سقف هر مکان سایه‌ی اندیشه‌ی معمار دان
Know that the form of the walls and roof of every dwelling-place is a shadow (reflexion) of the thought of the architect,
گرچه خود اندر محل افتکار نیست سنگ و چوب و خشتی آشکار
Even though in the seat of his thought there is no visible (material) stone and wood and brick.
فاعل مطلق یقین بی‌صورتست صورت اندر دست او چون آلتست
Assuredly the Absolute Agent is formless: form is as a tool in His hand.
گه گه آن بی‌صورت از کتم عدم مر صور را رو نماید از کرم
Sometimes the Formless One graciously shows His face to the forms from the concealment (veil) of non-existence,
تا مدد گیرد ازو هر صورتی از کمال و از جمال و قدرتی
In order that every form may thereby be replenished with some perfection and beauty and power.
باز بی‌صورت چو پنهان کرد رو آمدند از بهر کد در رنگ و بو
When, again, the Formless One has hidden His face, they come to beg in (the realm of) colour and perfume.
صورتی از صورت دیگر کمال گر بجوید باشد آن عین ضلال
If one form seek perfection from another form, ’tis the quintessence of error.
پس چه عرضه می‌کنی ای بی‌گهر احتیاج خود به محتاجی دگر
Why, then, O worthless man, are you submitting your need to another needy (creature)?
چون صور بنده‌ست بر یزدان مگو ظن مبر صورت به تشبیهش مجو
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).
در تضرع جوی و در افنای خویش کز تفکر جز صور ناید به پیش
Seek (Him) in self-abasement and in self-extinction, for nothing but forms is produced by thinking.
ور ز غیر صورتت نبود فره صورتی کان بی‌تو زاید در تو به
And if you derive no advantage (comfort) except from form, (then) the form that comes to birth within you involuntarily is the best.
صورت شهری که آنجا می‌روی ذوق بی‌صورت کشیدت ای روی
(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;
پس به معنی می‌روی تا لامکان که خوشی غیر مکانست و زمان
Therefore you are really going to that which has no locality, for pleasure is (something) different from place and time.
صورت یاری که سوی او شوی از برای مونسی‌اش می‌روی
(Suppose it is) the form of a friend to whom you would go: you are going for the sake of enjoying his society;
پس بمعنی سوی بی‌صورت شدی گرچه زان مقصود غافل آمدی
Therefore in reality you go to the formless (world), though you are unaware of that (being the) object (of your journey).
پس حقیقت حق بود معبود کل کز پی ذوقست سیران سبل
In truth, then, God is worshipped by all, since (all) wayfaring is for the sake of the pleasure (of which He is the source).
لیک بعضی رو سوی دم کرده‌اند گرچه سر اصلست سر گم کرده‌اند
But some have set their face towards the tail and have lost the Head, although the Head is the principal;
لیک آن سر پیش این ضالان گم می‌دهد داد سری از راه دم
But (nevertheless) that Head is bestowing on these lost and erring ones the bounty proper to Headship by way of the tail.
آن ز سر می‌یابد آن داد این ز دم قوم دیگر پا و سر کردند گم
That one obtains the bounty from the Head, this one from the tail; another company (of mystics) have lost (both) foot and head.
چونک گم شد جمله جمله یافتند از کم آمد سوی کل بشتافتند
Since all has been lost, they have gained all: through dwindling away (to naught) they have sped towards the Whole.


 

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