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
There can be no self-restraint when thou hast no desire; when there is no adversary, what need for thy strength?
صبر نبود چون نباشد میل تو ** خصم چون نبود چه حاجت حیل تو
Hark, do not castrate thyself, do not become a monk; for chastity is in pawn to (depends on the existence of) lust.
هین مکن خود را خصی رهبان مشو ** زانک عفت هست شهوت را گرو
Without (the existence of) sensuality ’tis impossible to forbid sensuality: heroism cannot be displayed against the dead.
بی‌هوا نهی از هوا ممکن نبود ** غازیی بر مردگان نتوان نمود
He (God) hath said ‘Spend’: therefore earn something, since there can be no expenditure without an old (previously acquired) income.
انفقوا گفتست پس کسپی بکن ** زانک نبود خرج بی‌دخل کهن
Although He used (the word) Spend absolutely, (yet) read (it as meaning) ‘Earn, then spend.’580
گر چه آورد انفقوا را مطلق او ** تو بخوان که اکسبوا ثم انفقوا
Similarly, since the King (God) has given the command ‘Refrain yourselves,’ there must be some desire from which thou shouldst avert thy face.
هم‌چنان چون شاه فرمود اصبروا ** رغبتی باید کزان تابی تو رو
Hence (the command) ‘Eat ye’ is for the sake of the snare (temptation) of appetite; after that (comes) ‘Do not exceed’: that is temperance.
پس کلوا از بهر دام شهوتست ** بعد از آن لاتسرفوا آن عفتست
When there is no ‘predicate’ (relative quality) in him (any one), the existence of the ‘subject’ (the correlative term) is impossible.
چونک محمول به نبود لدیه ** نیست ممکن بود محمول علیه
When thou hast not the pain of self-restraint, there is no protasis: therefore the apodosis (recompense) does not follow.
چونک رنج صبر نبود مر ترا ** شرط نبود پس فرو ناید جزا
How admirable is that protasis and how joyful is that apodosis (recompense), a recompense that charms the heart and increases the life of the spirit!585
حبذا آن شرط و شادا آن جزا ** آن جزای دل‌نواز جان‌فزا
Explaining that God (Himself) is the reward bestowed by Him for the (devotional) work of the lover.
در بیان آنک ثواب عمل عاشق از حق هم حق است
For (His) lovers He (alone) is (all their) joy and sorrow; He (alone) is their wages and hire for service.
عاشقان را شادمانی و غم اوست ** دست‌مزد و اجرت خدمت هم اوست