Until (when) a carcase comes into view, the blast of the trumpet of greed strikes on (suddenly rouses) the dogs.
تا که مرداری در آید در میان ** نفخ صور حرص کوبد بر سگان
When the carcase of a donkey appears in the parish, a hundred sleeping dogs are awakened by it.
چون در آن کوچه خری مردار شد ** صد سگ خفته بدان بیدار شد
The greedy desires that had gone into the concealment of the Unseen rush out and display themselves.630
حرصهای رفته اندر کتم غیب ** تاختن آورد سر بر زد ز جیب
Every hair on every dog becomes (like) a tooth, though they wag their tails (fawningly) for the sake of gaining their object.
موبه موی هر سگی دندان شده ** وز برای حیله دم جنبان شده
His (the dog's) under-half is cunning, (while) the upper (half) is anger, like a poor fire that gets faggots (fuel);
نیم زیرش حیله بالا آن غضب ** چون ضعیف آتش که یابد او حطب
Flame on flame reaches (it) from (the realm of) non-spatiality: the smoke of its blaze goes up to the sky.
شعله شعله می‌رسد از لامکان ** می‌رود دود لهب تا آسمان
In this body (of ours) a hundred such dogs are sleeping: when they have no prey (in sight), they are hidden.
صد چنین سگ اندرین تن خفته‌اند ** چون شکاری نیستشان بنهفته‌اند
Or they resemble falcons with eyes sealed (covered); (yet) in the veil (hood) consumed with passion for a prey,635
یا چو بازانند و دیده دوخته ** در حجاب از عشق صیدی سوخته
Till he (the Falconer) lifts the hood and it (the falcon) sees the prey: then it circles the mountains (in pursuit).
تا کله بردارد و بیند شکار ** آنگهان سازد طواف کوهسار
The appetite of the sick man is quiescent: his thoughts are going (are turned) towards health.
شهوت رنجور ساکن می‌بود ** خاطر او سوی صحت می‌رود
When he sees bread and apples and water-melons, his relish and his fear of injury (to himself) come into conflict.
چون ببیند نان و سیب و خربزه ** در مصاف آید مزه و خوف بزه
If he be very self-restrained, the sight (of the food) is a benefit to him: that stimulation (of appetite) is good for his enfeebled constitution;
گر بود صبار دیدن سود اوست ** آن تهیج طبع سستش را نکوست
But if he have not self-restraint, then it were better he had not seen (the food): ’tis better the arrow should be far from the man who is without a coat of mail.640
ور نباشد صبر پس نادیده به ** تیر دور اولی ز مرد بی‌زره
The answer of the peacock to his interrogator.
جواب گفتن طاوس آن سایل را
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
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
The wax (candle) fled from itself and from the shadow into the radiance for the sake of Him who moulded the candle.675
موم از خویش و ز سایه در گریخت ** در شعاع از بهر او کی شمع ریخت
He said, ‘I moulded thee for the sake of faná (self-naughting).’ It replied, ‘I accordingly took refuge in faná.’
گفت او بهر فنایت ریختم ** گفت من هم در فنا بگریختم
This is the necessary everlasting radiance, not the radiance of the perishable accidental candle.