Whatsoever he finds he destroys and tears to pieces: when he finds nothing, he devours himself.530
هر چه یابد او بسوزد بر درد ** چون نیابد هیچ خود را می‌خورد
Become naught, escape from his teeth: do not seek mercy from his (hard) anvil-like heart.
هیچ شو وا ره تو از دندان او ** رحم کم جو از دل سندان او
After thou hast become naught, do not fear the anvil: take lessons every morning from absolute poverty.
چونک گشتی هیچ از سندان مترس ** هر صباح از فقر مطلق گیر درس
Divinity is the mantle of the Lord of glory: it becomes a plague to any one who puts it on.
هست الوهیت ردای ذوالجلال ** هر که در پوشد برو گردد وبال
His (God's) is the crown (of sovereignty), ours the belt (of servitude): woe to him that passes beyond his proper bound!
تاج از آن اوست آن ما کمر ** وای او کز حد خود دارد گذر
Thy peacock-feathers are a (sore) temptation to thee, for thou must needs have co-partnership (with God) and All-holiness.535
فتنه‌ی تست این پر طاووسیت ** که اشتراکت باید و قدوسیت
Story of the Sage who saw a peacock tearing out his handsome feathers with his beak and dropping them (on the ground) and making himself bald and ugly. In astonishment he asked, “Hast thou no feeling of regret?” “I have,” said the peacock, “but life is dearer to me than feathers, and these (feathers) are the enemy of my life.”
قصه‌ی آن حکیم کی دید طاوسی را کی پر زیبای خود را می‌کند به منقار و می‌انداخت و تن خود را کل و زشت می‌کرد از تعجب پرسید کی دریغت نمی‌آید گفت می‌آید اما پیش من جان از پر عزیزتر است و این پر عدوی جان منست
A peacock was tearing out his feathers in the open country, where a sage had gone for a walk.
پر خود می‌کند طاوسی به دشت ** یک حکیمی رفته بود آنجا بگشت
He said, “O peacock, how art thou tearing out such fine feathers remorselessly from the root?
گفت طاوسا چنین پر سنی ** بی‌دریغ از بیخ چون برمی‌کنی
How indeed is thy heart consenting that thou shouldst tear off these gorgeous robes and let them fall in the mud?
خود دلت چون می‌دهد تا این حلل ** بر کنی اندازیش اندر وحل
Those who commit the Qur’án to memory place every feather of thine, on account of its being prized and acceptable, within the folding of the (Holy) Book.
هر پرت را از عزیزی و پسند ** حافظان در طی مصحف می‌نهند
For the sake of stirring the healthful air thy feathers are used as fans.540
بهر تحریک هوای سودمند ** از پر تو بادبیزن می‌کنند
What ingratitude and what recklessness is this! Dost not thou know who is their decorator?
این چه ناشکری و چه بی‌باکیست ** تو نمی‌دانی که نقاشش کیست
Or dost thou know (that) and art thou showing disdain and purposely tearing out (such) a (fine) broidery?
یا همی‌دانی و نازی می‌کنی ** قاصدا قلع طرازی می‌کنی
Oh, there is many a disdain that becomes a sin and causes the servant to fall from favour with the King (God).
ای بسا نازا که گردد آن گناه ** افکند مر بنده را از چشم شاه
To show disdain is sweeter than sugar; but chew it not, for it hath a hundred perils.
ناز کردن خوشتر آید از شکر ** لیک کم خایش که دارد صد خطر
The place of safety is the way of want (lowliness): abandon disdain and make up with (be satisfied with) that way.545
ایمن آبادست آن راه نیاز ** ترک نازش گیر و با آن ره بساز
Oh, many a disdainfulness flapped its wings and plumes, (but) in the end it became a bane to that (arrogant) person.
ای بسا نازآوری زد پر و بال ** آخر الامر آن بر آن کس شد وبال
If the sweetness of disdain exalts thee for a moment, (yet) its latent fear and dread consumes thee;
(If) thou become December (Winter), thou wilt experience the bringing forth of Spring; (if) thou become night, thou wilt experience the advent of day.
دی شوی بینی تو اخراج بهار ** لیل گردی بینی ایلاج نهار
Do not tear out thy feathers, for ’tis irreparable: do not rend thy face in grief, O beauteous one.
بر مکن آن پر که نپذیرد رفو ** روی مخراش از عزا ای خوب‌رو
Such a face that resembles the morning sun—’tis sinful to rend a countenance like that.
آنچنان رویی که چون شمس ضحاست ** آنچنان رخ را خراشیدن خطاست
’Tis (an act of) infidelity (to inflict) scratches upon a countenance (of) such (beauty) that the moon's countenance wept at parting from it.555
زخم ناخن بر چنان رخ کافریست ** که رخ مه در فراق او گریست
Or dost not thou see (the beauty of) thy face? Abandon that contumacious disposition (which prevents thee from seeing it).”
یا نمی‌بینی تو روی خویش را ** ترک کن خوی لجاج اندیش را
Explaining that the purity and simplicity of the tranquil soul are disturbed by thoughts, just as (when) you write or depict anything on the surface of a mirror, though you may (afterwards) obliterate it entirely, (yet) a mark and blemish will remain (on the mirror).
در بیان آنک صفا و سادگی نفس مطمنه از فکرتها مشوش شود چنانک بر روی آینه چیزی نویسی یا نقش کنی اگر چه پاک کنی داغی بماند و نقصانی
The face of the tranquil soul in the body suffers wounds inflicted by the nails of thought.
روی نفس مطمنه در جسد ** زخم ناخنهای فکرت می‌کشد
Know that evil thought is a poisonous nail: in (the case of) deep reflection it rends the face of the soul.
فکرت بد ناخن پر زهر دان ** می‌خراشد در تعمق روی جان
In order that he (the thinker) may loose the knot of a difficulty, he has put a golden spade into ordure.
تا گشاید عقده‌ی اشکال را ** در حدث کردست زرین بیل را
Suppose the knot is loosed, O adept (thinker): ’tis (like) a tight knot on an empty purse.560
عقده را بگشاده گیر ای منتهی ** عقده‌ی سختست بر کیسه‌ی تهی
Thou hast grown old in (the occupation of) loosing knots: suppose a few more knots are loosed (by thee, what then?).
The knot that is (fastened) tight on our throat is that thou shouldst know whether thou art vile or fortunate.
عقده‌ای که آن بر گلوی ماست سخت ** که بدانی که خسی یا نیک‌بخت
Solve this problem, if thou art a man: spend thy breath (life) on this, if thou hast the breath (spirit) of Adam (within thee).
حل این اشکال کن گر آدمی ** خرج این کن دم اگر آدم‌دمی
Suppose thou knowest the definitions of (all) substances and accidents, (how shall it profit thee?): know the (true) definition of thyself, for this is indispensable.
حد اعیان و عرض دانسته گیر ** حد خود را دان که نبود زین گزیر
When thou knowest the definition of thyself, flee from this definition, that thou mayst attain to Him who hath no definition, O sifter of dust.565
چون بدانی حد خود زین حدگریز ** تا به بی‌حد در رسی ای خاک‌بیز
(Thy) life has gone (to waste) in (the consideration of logical) predicate and subject: (thy) life, devoid of (spiritual) insight, has gone in (study of) what has been received by hearsay.
عمر در محمول و در موضوع رفت ** بی‌بصیرت عمر در مسموع رفت
Every proof (that is) without (a spiritual) result and effect is vain: consider the (final) result of thyself!
هر دلیلی بی‌نتیجه و بی‌اثر ** باطل آمد در نتیجه‌ی خود نگر
Thou hast never perceived a Maker except by means of a thing made: thou art content with a syllogism.
جز به مصنوعی ندیدی صانعی ** بر قیاس اقترانی قانعی
The philosopher multiplies links (consisting) of (logical) proofs; on the other hand, the elect (the mystic) is contrary to him (in this respect).
می‌فزاید در وسایط فلسفی ** از دلایل باز برعکسش صفی
The latter flees from the proof and from the veil (between himself and God): he has sunk his head in his bosom for the sake of (contemplating) the Object of the proof.570
این گریزد از دلیل و از حجاب ** از پی مدلول سر برده به جیب
If to him (the philosopher) the smoke is a proof of the fire, to us (mystics) ’tis sweet (to be) in the fire without the smoke,
گر دخان او را دلیل آتشست ** بی‌دخان ما را در آن آتش خوشست
Especially this Fire which, through (our) nighness and fealty (to God), is nearer to us than the smoke.
خاصه این آتش که از قرب ولا ** از دخان نزدیک‌تر آمد به ما
Therefore ’tis black villainy to go (turn away) from the Soul (Reality) towards the smoke for the sake of (indulging) the phantasies (illusions) of the (animal) soul.
پس سیه‌کاری بود رفتن ز جان ** بهر تخییلات جان سوی دخان
In explanation of the saying of the Prophet, on whom be peace, “There is no monkery in Islam.”
در بیان قول رسول علیه‌السلام لا رهبانیة فی‌الاسلام
“Do not tear out thy feathers, but detach thy heart from (desire for) them, because (the existence of) the enemy is the necessary condition for (waging) this Holy War.
بر مکن پر را و دل بر کن ازو ** زانک شرط این جهاد آمد عدو
When there is no enemy, the Holy War is inconceivable; (if) thou hast no lust, there can be no obedience (to the Divine command).575