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5
633-682

  • 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.
  • این شعاع باقی آمد مفترض  ** نه شعاع شمع فانی عرض 

  • When the candle is wholly naughted in the fire (of Divine illumination), you will not see any trace of the candle or rays (of its light).
  • شمع چون در نار شد کلی فنا  ** نه اثر بینی ز شمع و نه ضیا 

  • Manifestly, in dispelling the darkness, the external (material) flame is maintained by a wax candle;
  • هست اندر دفع ظلمت آشکار  ** آتش صورت به مومی پایدار 

  • (But) the candle (which is) the body is contrary to the wax candle, since in proportion as that (the body) dwindles, the light of the spirit is increased. 680
  • برخلاف موم شمع جسم کان  ** تا شود کم گردد افزون نور جان 

  • This is the everlasting radiance, and that (bodily candle) is perishable: the candle of the spirit hath a Divine flame.
  • این شعاع باقی و آن فانیست  ** شمع جان را شعله‌ی ربانیست 

  • Since this tongue of fire was (really) light, ’twas far from it to become a perishable shadow.
  • این زبانه‌ی آتشی چون نور بود  ** سایه‌ی فانی شدن زو دور بود