جز به ضد ضد را همی نتوان شناخت ** چون ببیند زخم بشناسد نواخت
No opposite can be known except through its opposite: (only) when he (any one) suffers blows will he know (the value of) kindness.
لاجرم دنیا مقدم آمدست ** تا بدانی قدر اقلیم الست 600
Consequently the present life has come in front (first), in order that you may appreciate the realm of Alast.
چون ازینجا وا رهی آنجا روی ** در شکرخانه‌ی ابد شاکر شوی
When you are delivered from this place and go to that place, you will give thanks (to God) in the sugar-shop of everlastingness.
گویی آنجا خاک را می‌بیختم ** زین جهان پاک می‌بگریختم
You will say, ‘There (in the world below) I was sifting dust, I was fleeing from this pure world.
ای دریغا پیش ازین بودیم اجل ** تا عذابم کم بدی اندر وجل
Alas, would that I had died ere now, so that my (time of) being tormented in the mud might have been less!’
در تفسیر قول رسول علیه‌السلام ما مات من مات الا و تمنی ان یموت قبل ما مات ان کان برا لیکون الی وصول البر اعجل و ان کان فاجرا لیقل فجوره
Commentary on the saying of the Prophet, on whom be peace, “None ever died without wishing, if he was a righteous man, that he had died before he (actually) died, in order that he might sooner attain unto felicity; and if he was a wicked man, in order that his wickedness might be less.”
زین بفرمودست آن آگه رسول ** که هر آنک مرد و کرد از تن نزول
Hence the wise Prophet has said that no one who dies and dismounts from (the steed of) the body
نبود او را حسرت نقلان و موت ** لیک باشد حسرت تقصیر و فوت 605
Feels grief on account of departure and death, but (only) grieves because of having failed (in good works) and missed his opportunities.
هر که میرد خود تمنی باشدش ** که بدی زین پیش نقل مقصدش
In sooth every one that dies wishes that the departure to his destination had been earlier:
گر بود بد تا بدی کمتر بدی ** ور تقی تا خانه زوتر آمدی
If he be wicked, in order that his wickedness might have been less; and if devout, in order that he might have come home sooner.
گوید آن بد بی‌خبر می‌بوده‌ام ** دم به دم من پرده می‌افزوده‌ام
The wicked man says, ‘I have been heedless, moment by moment I have been adding to the veil (of sin).
گر ازین زودتر مرا معبر بدی ** این حجاب و پرده‌ام کمتر بدی
If my passing (from the world) had taken place sooner, this screen and veil of mine would have been less.’
از حریصی کم دران روی قنوع ** وز تکبر کم دران چهره‌ی خشوع 610
Do not in covetousness rend the face of contentment, and do not in pride rend the visage of humility.
هم‌چنین از بخل کم در روی جود ** وز بلیسی چهره‌ی خوب سجود
Likewise do not in avarice rend the face of munificence, and in devilishness the beauteous countenance of worship.
بر مکن آن پر خلد آرای را ** بر مکن آن پر ره‌پیمای را
Do not tear out those feathers which are an ornament to Paradise: do not tear out those feathers which (enable thee to) traverse the Way.”
چون شنید این پند در وی بنگریست ** بعد از آن در نوحه آمد می‌گریست
When he (the peacock) heard this counsel, he looked at him (the Sage) and, after that, began to lament and weep.
نوحه و گریه‌ی دراز دردمند ** هر که آنجا بود بر گریه‌ش فکند
The long lamentation and weeping of the sorrowful (peacock) caused every one who was there to fall a-weeping;
وآنک می‌پرسید پر کندن ز چیست ** بی‌جوابی شد پشیمان می‌گریست 615
And he who was asking the reason of (the peacock's) tearing out his feathers, (he too being left) without an answer repented (of having asked) and wept,
کز فضولی من چرا پرسیدمش ** او ز غم پر بود شورانیدمش
Saying, “Why did I impertinently ask him (that question)? He was full of grief: I made him distraught.”
می‌چکید از چشم تر بر خاک آب ** اندر آن هر قطره مدرج صد جواب
From his (the peacock's) moist eyes the water (of tears) was trickling to the earth: in every drop were contained a hundred answers.
گریه‌ی با صدق بر جانها زند ** تا که چرخ و عرش را گریان کند
Sincere weeping touches the souls (of all), so that it makes (even) the sky and heaven to weep.
عقل و دلها بی‌گمان عرشی‌اند ** در حجاب از نور عرشی می‌زیند
Without any doubt, intellects and hearts (spirits) are celestial, (though) they live debarred from the celestial light.
در بیان آنک عقل و روح در آب و گل محبوس‌اند هم‌چون هاروت و ماروت در چاه بابل
Explaining that the intellect and spirit are imprisoned in clay, like Hárút and Márút in the pit of Babylon.
هم‌چو هاروت و چو ماروت آن دو پاک ** بسته‌اند اینجا به چاه سهمناک 620
Like Hárút and Márút, those two pure ones (the intellect and spirit) have been confined here (in this world) in a horrible pit.
عالم سفلی و شهوانی درند ** اندرین چه گشته‌اند از جرم‌بند
They are in the low and sensual world: they have been confined in this pit on account of sin.
سحر و ضد سحر را بی‌اختیار ** زین دو آموزند نیکان و شرار
The good and the evil (alike) learn magic and the opposite of magic from these twain involuntarily;
لیک اول پند بدهندش که هین ** سحر را از ما میاموز و مچین
But first they admonish him, saying, “Beware, do not learn and pick up magic from us: