هر که میرد خود تمنی باشدش ** که بدی زین پیش نقل مقصدش
In sooth every one that dies wishes that the departure to his destination had been earlier:
گر بود بد تا بدی کمتر بدی ** ور تقی تا خانه زوتر آمدی
If he be wicked, in order that his wickedness might have been less; and if devout, in order that he might have come home sooner.
گوید آن بد بی‌خبر می‌بوده‌ام ** دم به دم من پرده می‌افزوده‌ام
The wicked man says, ‘I have been heedless, moment by moment I have been adding to the veil (of sin).
گر ازین زودتر مرا معبر بدی ** این حجاب و پرده‌ام کمتر بدی
If my passing (from the world) had taken place sooner, this screen and veil of mine would have been less.’
از حریصی کم دران روی قنوع ** وز تکبر کم دران چهره‌ی خشوع 610
Do not in covetousness rend the face of contentment, and do not in pride rend the visage of humility.
هم‌چنین از بخل کم در روی جود ** وز بلیسی چهره‌ی خوب سجود
Likewise do not in avarice rend the face of munificence, and in devilishness the beauteous countenance of worship.
بر مکن آن پر خلد آرای را ** بر مکن آن پر ره‌پیمای را
Do not tear out those feathers which are an ornament to Paradise: do not tear out those feathers which (enable thee to) traverse the Way.”
چون شنید این پند در وی بنگریست ** بعد از آن در نوحه آمد می‌گریست
When he (the peacock) heard this counsel, he looked at him (the Sage) and, after that, began to lament and weep.
نوحه و گریه‌ی دراز دردمند ** هر که آنجا بود بر گریه‌ش فکند
The long lamentation and weeping of the sorrowful (peacock) caused every one who was there to fall a-weeping;
وآنک می‌پرسید پر کندن ز چیست ** بی‌جوابی شد پشیمان می‌گریست 615
And he who was asking the reason of (the peacock's) tearing out his feathers, (he too being left) without an answer repented (of having asked) and wept,
کز فضولی من چرا پرسیدمش ** او ز غم پر بود شورانیدمش
Saying, “Why did I impertinently ask him (that question)? He was full of grief: I made him distraught.”
می‌چکید از چشم تر بر خاک آب ** اندر آن هر قطره مدرج صد جواب
From his (the peacock's) moist eyes the water (of tears) was trickling to the earth: in every drop were contained a hundred answers.
گریه‌ی با صدق بر جانها زند ** تا که چرخ و عرش را گریان کند
Sincere weeping touches the souls (of all), so that it makes (even) the sky and heaven to weep.
عقل و دلها بی‌گمان عرشی‌اند ** در حجاب از نور عرشی می‌زیند
Without any doubt, intellects and hearts (spirits) are celestial, (though) they live debarred from the celestial light.
در بیان آنک عقل و روح در آب و گل محبوس‌اند هم‌چون هاروت و ماروت در چاه بابل
Explaining that the intellect and spirit are imprisoned in clay, like Hárút and Márút in the pit of Babylon.
هم‌چو هاروت و چو ماروت آن دو پاک ** بسته‌اند اینجا به چاه سهمناک 620
Like Hárút and Márút, those two pure ones (the intellect and spirit) have been confined here (in this world) in a horrible pit.
عالم سفلی و شهوانی درند ** اندرین چه گشته‌اند از جرم‌بند
They are in the low and sensual world: they have been confined in this pit on account of sin.
سحر و ضد سحر را بی‌اختیار ** زین دو آموزند نیکان و شرار
The good and the evil (alike) learn magic and the opposite of magic from these twain involuntarily;
لیک اول پند بدهندش که هین ** سحر را از ما میاموز و مچین
But first they admonish him, saying, “Beware, do not learn and pick up magic from us:
ما بیاموزیم این سحر ای فلان ** از برای ابتلا و امتحان
We teach this magic, O such and such, for the purpose of trial and probation;
که امتحان را شرط باشد اختیار ** اختیاری نبودت بی‌اقتدار 625
(But thou art free to choose), for probation necessarily involves free-will, and thou canst not have any (effective) free-will without the power (of action).”
میلها هم‌چون سگان خفته‌اند ** اندریشان خیر و شر بنهفته‌اند
Desires are like sleeping dogs: good and evil are hidden in them.
چونک قدرت نیست خفتند این رده ** هم‌چو هیزم‌پاره‌ها و تن‌زده
When there is no power (of action), this troop (of desires) are asleep and silent like faggots (smouldering in the fire),
تا که مرداری در آید در میان ** نفخ صور حرص کوبد بر سگان
Until (when) a carcase comes into view, the blast of the trumpet of greed strikes on (suddenly rouses) the dogs.
چون در آن کوچه خری مردار شد ** صد سگ خفته بدان بیدار شد
When the carcase of a donkey appears in the parish, a hundred sleeping dogs are awakened by it.
حرصهای رفته اندر کتم غیب ** تاختن آورد سر بر زد ز جیب 630
The greedy desires that had gone into the concealment of the Unseen rush out and display themselves.
موبه موی هر سگی دندان شده ** وز برای حیله دم جنبان شده
Every hair on every dog becomes (like) a tooth, though they wag their tails (fawningly) for the sake of gaining their object.
نیم زیرش حیله بالا آن غضب ** چون ضعیف آتش که یابد او حطب
His (the dog's) under-half is cunning, (while) the upper (half) is anger, like a poor fire that gets faggots (fuel);
شعله شعله می‌رسد از لامکان ** می‌رود دود لهب تا آسمان
Flame on flame reaches (it) from (the realm of) non-spatiality: the smoke of its blaze goes up to the sky.
صد چنین سگ اندرین تن خفته‌اند ** چون شکاری نیستشان بنهفته‌اند
In this body (of ours) a hundred such dogs are sleeping: when they have no prey (in sight), they are hidden.
یا چو بازانند و دیده دوخته ** در حجاب از عشق صیدی سوخته 635
Or they resemble falcons with eyes sealed (covered); (yet) in the veil (hood) consumed with passion for a prey,
تا کله بردارد و بیند شکار ** آنگهان سازد طواف کوهسار
Till he (the Falconer) lifts the hood and it (the falcon) sees the prey: then it circles the mountains (in pursuit).
شهوت رنجور ساکن می‌بود ** خاطر او سوی صحت می‌رود
The appetite of the sick man is quiescent: his thoughts are going (are turned) towards health.
چون ببیند نان و سیب و خربزه ** در مصاف آید مزه و خوف بزه
When he sees bread and apples and water-melons, his relish and his fear of injury (to himself) come into conflict.
گر بود صبار دیدن سود اوست ** آن تهیج طبع سستش را نکوست
If he be very self-restrained, the sight (of the food) is a benefit to him: that stimulation (of appetite) is good for his enfeebled constitution;
ور نباشد صبر پس نادیده به ** تیر دور اولی ز مرد بی‌زره 640
But if he have not self-restraint, then it were better he had not seen (the food): ’tis better the arrow should be far from the man who is without a coat of mail.
جواب گفتن طاوس آن سایل را
The answer of the peacock to his interrogator.
چون ز گریه فارغ آمد گفت رو ** که تو رنگ و بوی را هستی گرو
When he (the peacock) had finished weeping, he said, “Begone, for thou art in pawn (bondage) to colour and perfume.
آن نمی‌بینی که هر سو صد بلا ** سوی من آید پی این بالها
Dost not thou perceive that on account of these feathers a hundred afflictions approach me on every side?
ای بسا صیاد بی‌رحمت مدام ** بهر این پرها نهد هر سوم دام
Oh, many a pitiless fowler always lays a trap for me everywhere for the sake of these feathers.
چند تیرانداز بهر بالها ** تیر سوی من کشد اندر هوا
How many an archer, for the sake of my plumage, shoots arrows at me (when I am) in the air!
چون ندارم زور و ضبط خویشتن ** زین قضا و زین بلا و زین فتن 645
Since I have not strength and self-control (to preserve me) from this destiny and this affliction and these tribulations,
آن به آید که شوم زشت و کریه ** تا بوم آمن درین کهسار و تیه
’Tis better I should be ugly and hideous, that I may be safe amidst these mountains and deserts.
این سلاح عجب من شد ای فتی ** عجب آرد معجبان را صد بلا
These (feathers) are the weapons of my pride, O noble sir: pride brings a hundred afflictions on the proud.
بیان آنک هنرها و زیرکیها و مال دنیا هم‌چون پرهای طاوس عدو جانست
Explaining that accomplishments and intellectual abilities and worldly wealth are enemies to (spiritual) life, like the peacock's feathers.
پس هنر آمد هلاکت خام را ** کز پی دانه نبیند دام را
Accomplishments, then, are a destruction to the (spiritually) ignorant man, for in his pursuit of the bait he does not see the trap.
اختیار آن را نکو باشد که او ** مالک خود باشد اندر اتقوا
Free-will is good for him (alone) who is master of himself in (respect of obeying the command) ‘Fear ye (God).’
چون نباشد حفظ و تقوی زینهار ** دور کن آلت بینداز اختیار 650
When there is no safeguarding (of one's self) and piety, beware, put far (from thee) the instrument (that serves as a means to sin): drop free-will.
جلوه‌گاه و اختیارم آن پرست ** بر کنم پر را که در قصد سرست
Those feathers are the object of my display (pride) and freewill: I will tear out the feathers, for they are in quest of my head.
نیست انگارد پر خود را صبور ** تا پرش در نفکند در شر و شور
The self-restrained man deems his feathers to be naught, in order that his feathers may not cast him into calamity and bale.
پس زیانش نیست پر گو بر مکن ** گر رسد تیری به پیش آرد مجن
Therefore his feathers are no harm to him: let him not tear them out, (for) if an arrow (of temptation) come (against him) he will present the shield (of self-restraint).
لیک بر من پر زیبا دشمنیست ** چونک از جلوه‌گری صبریم نیست
But to me my beauteous feathers are an enemy, since I cannot restrain myself from making a display.
گر بدی صبر و حفاظم راه‌بر ** بر فزودی ز اختیارم کر و فر 655
If self-restraint and safeguarding had been my guide, my (spiritual) conquest would have been increased by (the exercise of) free-will;