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;
هم‌چو طفلم یا چو مست اندر فتن ** نیست لایق تیغ اندر دست من
(But) in (the case of) temptations I am like a child or a drunken man: the sword is unsuitable (out of place) in my hand.
گر مرا عقلی بدی و منزجر ** تیغ اندر دست من بودی ظفر
Had I possessed an intellect and conscience (to restrain me), the sword in my hand would have been (a means of gaining) victory.
عقل باید نورده چون آفتاب ** تا زند تیغی که نبود جز صواب
An intellect giving light like the sun is needed to wield the sword that never misses the right direction.
چون ندارم عقل تابان و صلاح ** پس چرا در چاه نندازم سلاح
Since I do not possess a resplendent intellect and righteousness (in religion), why, then, should not I throw my weapons into the well?
در چه اندازم کنون تیغ و مجن ** کین سلاح خصم من خواهد شدن 660
I now throw my sword and shield into the well; for (otherwise) they will become the weapons of my adversary.
چون ندارم زور و یاری و سند ** تیغم او بستاند و بر من زند
Since I do not possess strength and aid and support, he (the adversary) will seize my sword and smite me with it.
رغم این نفس وقیحه‌خوی را ** که نپوشد رو خراشم روی را
In despite of this fleshly soul and evil-natured one who does not veil her face, I will rend my face,
تا شود کم این جمال و این کمال ** چون نماند رو کم افتم در وبال
That this beauty and perfection (of mine) may be impaired. When my face (beauty) remains no more, I shall not fall into woe.
چون بدین نیت خراشم بزه نیست ** که به زخم این روی را پوشیدنیست
When I rend (my face) with this intention, ’tis no sin, for this face ought to be covered with wounds.
If my heart had a modest disposition, my handsome face would produce naught but purity (goodness).
چون ندیدم زور و فرهنگ و صلاح ** خصم دیدم زود بشکستم سلاح
Since I did not see (in myself) strength and wisdom and righteousness, I saw the adversary and at once broke my weapons,
تا نگردد تیغ من او را کمال ** تا نگردد خنجرم بر من وبال
Lest my sword should become useful to him; lest my dagger should become hurtful to me.
می‌گریزم تا رگم جنبان بود ** کی فرار از خویشتن آسان بود
I will continue to flee as long as my veins are running, (but) how should it be easy to escape from one's self?
آنک از غیری بود او را فرار ** چون ازو ببرید گیرد او قرار
He who is in flight from another obtains rest when he has been separated from him (the pursuer).
من که خصمم هم منم اندر گریز ** تا ابد کار من آمد خیزخیز 670
I, who am the adversary (of myself), ’tis I that am in flight (from myself): rising and departing is my occupation for ever.
نه به هندست آمن و نه در ختن ** آنک خصم اوست سایه‌ی خویشتن
He whose adversary is his own shadow is not safe either in India or Khutan.
در صفت آن بی‌خودان کی از شر خود و هنر خود آمن شده‌اند کی فانی‌اند در بقای حق هم‌چون ستارگان کی فانی‌اند روز در آفتاب و فانی را خوف آفت و خطر نباشد
Description of the selfless ones who have become safe from their own vices and virtues; for they are naughted in the everlastingness of God, like stars which are naughted (vanish) in the Sun during the daytime; and he who is naughted hath no fear of bane and (is free from) danger.
چون فناش از فقر پیرایه شود ** او محمدوار بی‌سایه شود
When, through (spiritual) poverty, faná (self-naughting) graces him (such a one), he becomes shadowless like Mohammed.
فقر فخری را فنا پیرایه شد ** چون زبانه‌ی شمع او بی‌سایه شد
Faná graced (the Prophet who said) ‘Poverty is my pride’: he became shadowless like the flame of a candle.
شمع جمله شد زبانه پا و سر ** سایه را نبود بگرد او گذر
(When) the candle has become entirely flame from head to foot, the shadow hath no passage (way of approach) around it.
موم از خویش و ز سایه در گریخت ** در شعاع از بهر او کی شمع ریخت 675
The wax (candle) fled from itself and from the shadow into the radiance for the sake of Him who moulded the candle.
گفت او بهر فنایت ریختم ** گفت من هم در فنا بگریختم
He said, ‘I moulded thee for the sake of faná (self-naughting).’ It replied, ‘I accordingly took refuge in faná.’
این شعاع باقی آمد مفترض ** نه شعاع شمع فانی عرض
This is the necessary everlasting radiance, not the radiance of the perishable accidental candle.
شمع چون در نار شد کلی فنا ** نه اثر بینی ز شمع و نه ضیا
When the candle is wholly naughted in the fire (of Divine illumination), you will not see any trace of the candle or rays (of its light).
هست اندر دفع ظلمت آشکار ** آتش صورت به مومی پایدار
Manifestly, in dispelling the darkness, the external (material) flame is maintained by a wax candle;
برخلاف موم شمع جسم کان ** تا شود کم گردد افزون نور جان 680
(But) the candle (which is) the body is contrary to the wax candle, since in proportion as that (the body) dwindles, the light of the spirit is increased.
این شعاع باقی و آن فانیست ** شمع جان را شعله‌ی ربانیست
This is the everlasting radiance, and that (bodily candle) is perishable: the candle of the spirit hath a Divine flame.
این زبانه‌ی آتشی چون نور بود ** سایه‌ی فانی شدن زو دور بود
Since this tongue of fire was (really) light, ’twas far from it to become a perishable shadow.