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  • این سلاح عجب من شد ای فتی  ** عجب آرد معجبان را صد بلا 
  • These (feathers) are the weapons of my pride, O noble sir: pride brings a hundred afflictions on the proud.
  • بیان آنک هنرها و زیرکیها و مال دنیا هم‌چون پرهای طاوس عدو جانست 
  • Explaining that accomplishments and intellectual abilities and worldly wealth are enemies to (spiritual) life, like the peacock's feathers.
  • پس هنر آمد هلاکت خام را  ** کز پی دانه نبیند دام را 
  • Accomplishments, then, are a destruction to the (spiritually) ignorant man, for in his pursuit of the bait he does not see the trap.
  • اختیار آن را نکو باشد که او  ** مالک خود باشد اندر اتقوا 
  • Free-will is good for him (alone) who is master of himself in (respect of obeying the command) ‘Fear ye (God).’
  • چون نباشد حفظ و تقوی زینهار  ** دور کن آلت بینداز اختیار  650
  • 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.
  • جلوه‌گاه و اختیارم آن پرست  ** بر کنم پر را که در قصد سرست 
  • Those feathers are the object of my display (pride) and free-will: I will tear out the feathers, for they are in quest of my head.
  • نیست انگارد پر خود را صبور  ** تا پرش در نفکند در شر و شور 
  • The self-restrained man deems his feathers to be naught, in order that his feathers may not cast him into calamity and bale.
  • پس زیانش نیست پر گو بر مکن  ** گر رسد تیری به پیش آرد مجن 
  • 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).
  • لیک بر من پر زیبا دشمنیست  ** چونک از جلوه‌گری صبریم نیست 
  • But to me my beauteous feathers are an enemy, since I cannot restrain myself from making a display.
  • گر بدی صبر و حفاظم راه‌بر  ** بر فزودی ز اختیارم کر و فر  655
  • If self-restraint and safeguarding had been my guide, my (spiritual) conquest would have been increased by (the exercise of) free-will;
  • هم‌چو طفلم یا چو مست اندر فتن  ** نیست لایق تیغ اندر دست من 
  • (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.
  • گر مرا عقلی بدی و منزجر  ** تیغ اندر دست من بودی ظفر 
  • Had I possessed an intellect and conscience (to restrain me), the sword in my hand would have been (a means of gaining) victory.
  • عقل باید نورده چون آفتاب  ** تا زند تیغی که نبود جز صواب 
  • An intellect giving light like the sun is needed to wield the sword that never misses the right direction.
  • چون ندارم عقل تابان و صلاح  ** پس چرا در چاه نندازم سلاح 
  • Since I do not possess a resplendent intellect and righteousness (in religion), why, then, should not I throw my weapons into the well?
  • در چه اندازم کنون تیغ و مجن  ** کین سلاح خصم من خواهد شدن  660
  • I now throw my sword and shield into the well; for (otherwise) they will become the weapons of my adversary.
  • چون ندارم زور و یاری و سند  ** تیغم او بستاند و بر من زند 
  • Since I do not possess strength and aid and support, he (the adversary) will seize my sword and smite me with it.
  • رغم این نفس وقیحه‌خوی را  ** که نپوشد رو خراشم روی را 
  • In despite of this fleshly soul and evil-natured one who does not veil her face, I will rend my face,
  • تا شود کم این جمال و این کمال  ** چون نماند رو کم افتم در وبال 
  • That this beauty and perfection (of mine) may be impaired. When my face (beauty) remains no more, I shall not fall into woe.
  • چون بدین نیت خراشم بزه نیست  ** که به زخم این روی را پوشیدنیست 
  • When I rend (my face) with this intention, ’tis no sin, for this face ought to be covered with wounds.
  • گر دلم خوی ستیری داشتی  ** روی خوبم جز صفا نفراشتی  665
  • If my heart had a modest disposition, my handsome face would produce naught but purity (goodness).
  • چون ندیدم زور و فرهنگ و صلاح  ** خصم دیدم زود بشکستم سلاح 
  • Since I did not see (in myself) strength and wisdom and righteousness, I saw the adversary and at once broke my weapons,
  • تا نگردد تیغ من او را کمال  ** تا نگردد خنجرم بر من وبال 
  • Lest my sword should become useful to him; lest my dagger should become hurtful to me.
  • می‌گریزم تا رگم جنبان بود  ** کی فرار از خویشتن آسان بود 
  • I will continue to flee as long as my veins are running, (but) how should it be easy to escape from one's self?
  • آنک از غیری بود او را فرار  ** چون ازو ببرید گیرد او قرار 
  • He who is in flight from another obtains rest when he has been separated from him (the pursuer).
  • من که خصمم هم منم اندر گریز  ** تا ابد کار من آمد خیزخیز  670
  • I, who am the adversary (of myself), ’tis I that am in flight (from myself): rising and departing is my occupation for ever.
  • نه به هندست آمن و نه در ختن  ** آنک خصم اوست سایه‌ی خویشتن 
  • He whose adversary is his own shadow is not safe either in India or Khutan.
  • 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 
  • 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.
  • چون فناش از فقر پیرایه شود  ** او محمدوار بی‌سایه شود 
  • When, through (spiritual) poverty, faná (self-naughting) graces him (such a one), he becomes shadowless like Mohammed.
  • فقر فخری را فنا پیرایه شد  ** چون زبانه‌ی شمع او بی‌سایه شد 
  • Faná graced (the Prophet who said) ‘Poverty is my pride’: he became shadowless like the flame of a candle.
  • شمع جمله شد زبانه پا و سر  ** سایه را نبود بگرد او گذر 
  • (When) the candle has become entirely flame from head to foot, the shadow hath no passage (way of approach) around it.
  • موم از خویش و ز سایه در گریخت  ** در شعاع از بهر او کی شمع ریخت  675
  • The wax (candle) fled from itself and from the shadow into the radiance for the sake of Him who moulded the candle.
  • گفت او بهر فنایت ریختم  ** گفت من هم در فنا بگریختم 
  • He said, ‘I moulded thee for the sake of faná (self-naughting).’ It replied, ‘I accordingly took refuge in faná.’
  • این شعاع باقی آمد مفترض  ** نه شعاع شمع فانی عرض 
  • This is the necessary everlasting radiance, not the radiance of the perishable accidental candle.
  • شمع چون در نار شد کلی فنا  ** نه اثر بینی ز شمع و نه ضیا 
  • 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).
  • هست اندر دفع ظلمت آشکار  ** آتش صورت به مومی پایدار 
  • Manifestly, in dispelling the darkness, the external (material) flame is maintained by a wax candle;
  • برخلاف موم شمع جسم کان  ** تا شود کم گردد افزون نور جان  680
  • (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.
  • این شعاع باقی و آن فانیست  ** شمع جان را شعله‌ی ربانیست 
  • This is the everlasting radiance, and that (bodily candle) is perishable: the candle of the spirit hath a Divine flame.
  • این زبانه‌ی آتشی چون نور بود  ** سایه‌ی فانی شدن زو دور بود 
  • Since this tongue of fire was (really) light, ’twas far from it to become a perishable shadow.
  • ابر را سایه بیفتد در زمین  ** ماه را سایه نباشد همنشین 
  • The cloud's shadow falls on the earth: the shadow never consorts with the moon.
  • بی‌خودی بی‌ابریست ای نیک‌خواه  ** باشی اندر بی‌خودی چون قرص ماه 
  • Selflessness is cloudlessness, O well-disposed one: in (the state of) selflessness thou wilt be like the orb of the moon.
  • باز چون ابری بیاید رانده  ** رفت نور از مه خیالی مانده  685
  • Again, when a cloud comes, driven along, the light goes: of the moon there remains (only) a phantom.
  • از حجاب ابر نورش شد ضعیف  ** کم ز ماه نو شد آن بدر شریف 
  • Its light is made feeble by the cloud-veil: that noble full-moon becomes less than the new moon.
  • مه خیالی می‌نماید ز ابر و گرد  ** ابر تن ما را خیال‌اندیش کرد 
  • The moon is made to appear a phantom by clouds and dust: the cloud, (which is) the body, has caused us to conceive phantasies.
  • لطف مه بنگر که این هم لطف اوست  ** که بگفت او ابرها ما را عدوست 
  • Behold the kindness of the (Divine) Moon; for this too is His kindness, that He hath said, ‘The clouds are enemies to Us.’
  • مه فراغت دارد از ابر و غبار  ** بر فراز چرخ دارد مه مدار 
  • The Moon is independent of clouds and dust: the Moon hath His orbit aloft in the (spiritual) sky.
  • ابر ما را شد عدو و خصم جان  ** که کند مه را ز چشم ما نهان  690
  • The cloud is our mortal enemy and adversary because it hides the Moon from our eyes.
  • حور را این پرده زالی می‌کند  ** بدر را کم از هلالی می‌کند 
  • This veil makes the houri (to appear as) a hag: it makes the full-moon less than a new moon.
  • ماه ما را در کنار عز نشاند  ** دشمن ما را عدوی خویش خواند 
  • The Moon hath seated us in the lap of glory: He hath called our foe His enemy.
  • تاب ابر و آب او خود زین مهست  ** هر که مه خواند ابر را بس گمرهست 
  • The splendour and beauty of the cloud is (derived) from the Moon, (but) whoever calls the cloud the Moon is much astray.
  • نور مه بر ابر چون منزل شدست  ** روی تاریکش ز مه مبدل شدست 
  • Since the light of the Moon has been poured down upon the cloud, its (the cloud's) dark face has been transfigured by the Moon.
  • گرچه همرنگ مهست و دولتیست  ** اندر ابر آن نور مه عاریتیست  695
  • Although it is of the same colour as the Moon and is associated with (the Moon's) empire, (yet) in the cloud the light of the Moon is (only) borrowed (impermanent).
  • در قیامت شمس و مه معزول شد  ** چشم در اصل ضیا مشغول شد 
  • At the Resurrection the sun and moon are discharged (from their office): the eye is occupied in (contemplating) the Source of (their) radiance,