The king became so full of smoke and grief that sighs were finding no way (of entrance) into him.
آنچنان پر شد ز دود و درد شاه ** که نمی‌یابید در وی راه آه
He was about to die, his body became inert; (but) his life had been left (for completion): the king awoke.
خواست مردن قالبش بی‌کار شد ** عمر مانده بود شه بیدار شد
From awaking, there came to him a joy which he had not experienced in (all) his life;3090
شادیی آمد ز بیداریش پیش ** که ندیده بود اندر عمر خویش
For (now) from joy likewise he was about to perish: this spirit and body is mightily shackled with the collar (of death).
که ز شادی خواست هم فانی شدن ** بس مطوق آمد این جان و بدن
This lamp dies from (is extinguished by) the breath of sorrow, and it also dies from the breath of joy. Here, look you, is a pleasant jest!
از دم غم می‌بمیرد این چراغ ** وز دم شادی بمیرد اینت لاغ
He (Man) is living between these two deaths: this (being) that resembles one shackled with a collar is an occasion for laughter.
در میان این دو مرگ او زنده است ** این مطوق شکل جای خنده است
The king said to himself, “In consequence of the Lord's causation such a sorrow as that was the cause of joy.”
شاه با خود گفت شادی را سبب ** آنچنان غم بود از تسبیب رب
Oh, wonderful (that) the same thing from one aspect (is) death and from another aspect a quickening with life and a provision!3095
ای عجب یک چیز از یک روی مرگ ** وان ز یک روی دگر احیا و برگ
The same thing is destructive in relation to one circumstance, while again it is preservative in regard to another.
آن یکی نسبت بدان حالت هلاک ** باز هم آن سوی دیگر امتساک
Bodily joy is perfection in regard to that which is of the present world, (but it is) defect and failure in regard to the Day of the latter end.
شادی تن سوی دنیاوی کمال ** سوی روز عاقبت نقص و زوال
The oneiromancer, too, declares laughter in dreams to be (a presage of) weeping with regrets and griefs,
خنده را در خواب هم تعبیر خوان ** گریه گوید با دریغ و اندهان
(While) for weeping in dreams joy and gladness are (presaged) in the interpretation, O gleeful man.
گریه را در خواب شادی و فرح ** هست در تعبیر ای صاحب مرح
The king pondered, saying, “This sorrow, indeed, is past, but my soul has become suspicious (has misgivings and fears) of (being afflicted by) one of the same kind;3100
شاه اندیشید کین غم خود گذشت ** لیک جان از جنس این بدظن گشت
And if such a thorn enter my foot (if such a calamity befall me) that the rose departs (that my son dies), I must needs have a keepsake.”
ور رسد خاری چنین اندر قدم ** که رود گل یادگاری بایدم
Since the causes of mortality are infinite, which road, then, shall we bar?
چون فنا را شد سبب بی‌منتهی ** پس کدامین راه را بندیم ما
A hundred windows and doors facing towards mordant death are ever creaking as they are opened,
صد دریچه و در سوی مرگ لدیغ ** می‌کند اندر گشادن ژیغ ژیغ
(But) from greed for (worldly) provision the ear of the covetous does not hear the harsh creaking of those doors of death.
ژیغ‌ژیغ تلخ آن درهای مرگ ** نشنود گوش حریص از حرص برگ
From the side of the body, pains are the noise of the door; and from the side of enemies, maltreatment is the noise of the door.3105
از سوی تن دردها بانگ درست ** وز سوی خصمان جفا بانگ درست
My dear friend, read for one moment the table of contents of (books on) Medicine; look at the flaming fire of diseases!
جان سر بر خوان دمی فهرست طب ** نار علتها نظر کن ملتهب
Through all those tumours (maladies) there is a way (for death) into this house: at every two steps there is a pit full of scorpions.
زان همه غرها درین خانه رهست ** هر دو گامی پر ز کزدمها چهست
(The king said), “The wind is fierce and my lamp is a docked (imperfect) one: I will light another lamp from it,
باد تندست و چراغم ابتری ** زو بگیرانم چراغ دیگری
So that maybe one complete (lamp) will arise from them both, if that one lamp be put out by the wind,”
تا بود کز هر دو یک وافی شود ** گر به باد آن یک چراغ از جا رود
Like the gnostic who, for the sake of (gaining) freedom from care, has lit the candle of the heart (spirit) from this defective lamp of the body,3110