When he (the peacock) had finished weeping, he said, “Begone, for thou art in pawn (bondage) to colour and perfume.
چون ز گریه فارغ آمد گفت رو ** که تو رنگ و بوی را هستی گرو
Dost not thou perceive that on account of these feathers a hundred afflictions approach me on every side?
آن نمی‌بینی که هر سو صد بلا ** سوی من آید پی این بالها
Oh, many a pitiless fowler always lays a trap for me everywhere for the sake of these feathers.
ای بسا صیاد بی‌رحمت مدام ** بهر این پرها نهد هر سوم دام
How many an archer, for the sake of my plumage, shoots arrows at me (when I am) in the air!
چند تیرانداز بهر بالها ** تیر سوی من کشد اندر هوا
Since I have not strength and self-control (to preserve me) from this destiny and this affliction and these tribulations,645
چون ندارم زور و ضبط خویشتن ** زین قضا و زین بلا و زین فتن
’Tis better I should be ugly and hideous, that I may be safe amidst these mountains and deserts.
آن به آید که شوم زشت و کریه ** تا بوم آمن درین کهسار و تیه
These (feathers) are the weapons of my pride, O noble sir: pride brings a hundred afflictions on the proud.
این سلاح عجب من شد ای فتی ** عجب آرد معجبان را صد بلا
Explaining that accomplishments and intellectual abilities and worldly wealth are enemies to (spiritual) life, like the peacock's feathers.
بیان آنک هنرها و زیرکیها و مال دنیا هم‌چون پرهای طاوس عدو جانست
Accomplishments, then, are a destruction to the (spiritually) ignorant man, for in his pursuit of the bait he does not see the trap.
پس هنر آمد هلاکت خام را ** کز پی دانه نبیند دام را
Free-will is good for him (alone) who is master of himself in (respect of obeying the command) ‘Fear ye (God).’
اختیار آن را نکو باشد که او ** مالک خود باشد اندر اتقوا
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.650
چون نباشد حفظ و تقوی زینهار ** دور کن آلت بینداز اختیار
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.
جلوه‌گاه و اختیارم آن پرست ** بر کنم پر را که در قصد سرست
The self-restrained man deems his feathers to be naught, in order that his feathers may not cast him into calamity and bale.
نیست انگارد پر خود را صبور ** تا پرش در نفکند در شر و شور
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).
پس زیانش نیست پر گو بر مکن ** گر رسد تیری به پیش آرد مجن
But to me my beauteous feathers are an enemy, since I cannot restrain myself from making a display.
لیک بر من پر زیبا دشمنیست ** چونک از جلوه‌گری صبریم نیست
If self-restraint and safeguarding had been my guide, my (spiritual) conquest would have been increased by (the exercise of) free-will;655
گر بدی صبر و حفاظم راه‌بر ** بر فزودی ز اختیارم کر و فر
(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.
هم‌چو طفلم یا چو مست اندر فتن ** نیست لایق تیغ اندر دست من
Had I possessed an intellect and conscience (to restrain me), the sword in my hand would have been (a means of gaining) victory.
گر مرا عقلی بدی و منزجر ** تیغ اندر دست من بودی ظفر
An intellect giving light like the sun is needed to wield the sword that never misses the right direction.
عقل باید نورده چون آفتاب ** تا زند تیغی که نبود جز صواب
Since I do not possess a resplendent intellect and righteousness (in religion), why, then, should not I throw my weapons into the well?
چون ندارم عقل تابان و صلاح ** پس چرا در چاه نندازم سلاح
I now throw my sword and shield into the well; for (otherwise) they will become the weapons of my adversary.660
در چه اندازم کنون تیغ و مجن ** کین سلاح خصم من خواهد شدن
Since I do not possess strength and aid and support, he (the adversary) will seize my sword and smite me with it.
چون ندارم زور و یاری و سند ** تیغم او بستاند و بر من زند
In despite of this fleshly soul and evil-natured one who does not veil her face, I will rend my face,
رغم این نفس وقیحه‌خوی را ** که نپوشد رو خراشم روی را
That this beauty and perfection (of mine) may be impaired. When my face (beauty) remains no more, I shall not fall into woe.
تا شود کم این جمال و این کمال ** چون نماند رو کم افتم در وبال
When I rend (my face) with this intention, ’tis no sin, for this face ought to be covered with wounds.
چون بدین نیت خراشم بزه نیست ** که به زخم این روی را پوشیدنیست
If my heart had a modest disposition, my handsome face would produce naught but purity (goodness).665