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.