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5
650-674

  • 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
  • گر دلم خوی ستیری داشتی  ** روی خوبم جز صفا نفراشتی 

  • Since I did not see (in myself) strength and wisdom and righteousness, I saw the adversary and at once broke my weapons,
  • چون ندیدم زور و فرهنگ و صلاح  ** خصم دیدم زود بشکستم سلاح 

  • Lest my sword should become useful to him; lest my dagger should become hurtful to me.
  • تا نگردد تیغ من او را کمال  ** تا نگردد خنجرم بر من وبال 

  • I will continue to flee as long as my veins are running, (but) how should it be easy to escape from one's self?
  • می‌گریزم تا رگم جنبان بود  ** کی فرار از خویشتن آسان بود 

  • He who is in flight from another obtains rest when he has been separated from him (the pursuer).
  • آنک از غیری بود او را فرار  ** چون ازو ببرید گیرد او قرار 

  • I, who am the adversary (of myself), ’tis I that am in flight (from myself): rising and departing is my occupation for ever. 670
  • من که خصمم هم منم اندر گریز  ** تا ابد کار من آمد خیزخیز 

  • He whose adversary is his own shadow is not safe either in India or Khutan.
  • نه به هندست آمن و نه در ختن  ** آنک خصم اوست سایه‌ی خویشتن 

  • 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.
  • 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 

  • When, through (spiritual) poverty, faná (self-naughting) graces him (such a one), he becomes shadowless like Mohammed.
  • چون فناش از فقر پیرایه شود  ** او محمدوار بی‌سایه شود 

  • Faná graced (the Prophet who said) ‘Poverty is my pride’: he became shadowless like the flame of a candle.
  • فقر فخری را فنا پیرایه شد  ** چون زبانه‌ی شمع او بی‌سایه شد 

  • (When) the candle has become entirely flame from head to foot, the shadow hath no passage (way of approach) around it.
  • شمع جمله شد زبانه پا و سر  ** سایه را نبود بگرد او گذر