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6
3728-3737

  • 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