The body that hath defect in its spirit will never become sweet, (even) if you smear it with honey.
آن تنی را که بود در جان خلل ** خوش نگردد گر بگیری در عسل
This he knows who one day was (spiritually) alive and received a cup from this Soul of the soul;
این کسی داند که روزی زنده بود ** از کف این جان جان جامی ربود
While to him whose eye has not beheld those (beauteous) cheeks this smoky heat is (appears to be) the spirit.595
وانک چشم او ندیدست آن رخان ** پیش او جانست این تف دخان
Inasmuch as he never saw ‘Umar (ibn) ‘Abdu ’l-‘Azíz, to him even Hajjáj seems just.
چون ندید او عمر عبدالعزیز ** پیش او عادل بود حجاج نیز
Inasmuch as he never saw the firmness (unshakable strength) of the dragon of Moses, he fancies (there is) life in the magic cords.
چون ندید او مار موسی را ثبات ** در حبال سحر پندارد حیات
The bird that has never drunk the limpid water keeps its wings and feathers in the briny water.
مرغ کو ناخورده است آب زلال ** اندر آب شور دارد پر و بال
No opposite can be known except through its opposite: (only) when he (any one) suffers blows will he know (the value of) kindness.
جز به ضد ضد را همی نتوان شناخت ** چون ببیند زخم بشناسد نواخت
Consequently the present life has come in front (first), in order that you may appreciate the realm of Alast.600
لاجرم دنیا مقدم آمدست ** تا بدانی قدر اقلیم الست
When you are delivered from this place and go to that place, you will give thanks (to God) in the sugar-shop of everlastingness.
چون ازینجا وا رهی آنجا روی ** در شکرخانه‌ی ابد شاکر شوی
You will say, ‘There (in the world below) I was sifting dust, I was fleeing from this pure world.
گویی آنجا خاک را می‌بیختم ** زین جهان پاک می‌بگریختم
Alas, would that I had died ere now, so that my (time of) being tormented in the mud might have been less!’
ای دریغا پیش ازین بودیم اجل ** تا عذابم کم بدی اندر وجل
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.”
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
Hence the wise Prophet has said that no one who dies and dismounts from (the steed of) the body
زین بفرمودست آن آگه رسول ** که هر آنک مرد و کرد از تن نزول
Feels grief on account of departure and death, but (only) grieves because of having failed (in good works) and missed his opportunities.605
نبود او را حسرت نقلان و موت ** لیک باشد حسرت تقصیر و فوت
In sooth every one that dies wishes that the departure to his destination had been earlier:
هر که میرد خود تمنی باشدش ** که بدی زین پیش نقل مقصدش
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.
گر بود بد تا بدی کمتر بدی ** ور تقی تا خانه زوتر آمدی
The wicked man says, ‘I have been heedless, moment by moment I have been adding to the veil (of sin).
گوید آن بد بی‌خبر می‌بوده‌ام ** دم به دم من پرده می‌افزوده‌ام
If my passing (from the world) had taken place sooner, this screen and veil of mine would have been less.’
گر ازین زودتر مرا معبر بدی ** این حجاب و پرده‌ام کمتر بدی
Do not in covetousness rend the face of contentment, and do not in pride rend the visage of humility.610
از حریصی کم دران روی قنوع ** وز تکبر کم دران چهره‌ی خشوع
Likewise do not in avarice rend the face of munificence, and in devilishness the beauteous countenance of worship.
هم‌چنین از بخل کم در روی جود ** وز بلیسی چهره‌ی خوب سجود
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.”
بر مکن آن پر خلد آرای را ** بر مکن آن پر ره‌پیمای را
When he (the peacock) heard this counsel, he looked at him (the Sage) and, after that, began to lament and weep.
چون شنید این پند در وی بنگریست ** بعد از آن در نوحه آمد می‌گریست
The long lamentation and weeping of the sorrowful (peacock) caused every one who was there to fall a-weeping;
نوحه و گریه‌ی دراز دردمند ** هر که آنجا بود بر گریه‌ش فکند
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,615
وآنک می‌پرسید پر کندن ز چیست ** بی‌جوابی شد پشیمان می‌گریست
Saying, “Why did I impertinently ask him (that question)? He was full of grief: I made him distraught.”
کز فضولی من چرا پرسیدمش ** او ز غم پر بود شورانیدمش
From his (the peacock's) moist eyes the water (of tears) was trickling to the earth: in every drop were contained a hundred answers.
می‌چکید از چشم تر بر خاک آب ** اندر آن هر قطره مدرج صد جواب
Sincere weeping touches the souls (of all), so that it makes (even) the sky and heaven to weep.
گریه‌ی با صدق بر جانها زند ** تا که چرخ و عرش را گریان کند
Without any doubt, intellects and hearts (spirits) are celestial, (though) they live debarred from the celestial light.
عقل و دلها بی‌گمان عرشی‌اند ** در حجاب از نور عرشی می‌زیند
Explaining that the intellect and spirit are imprisoned in clay, like Hárút and Márút in the pit of Babylon.
در بیان آنک عقل و روح در آب و گل محبوس‌اند هم‌چون هاروت و ماروت در چاه بابل
Like Hárút and Márút, those two pure ones (the intellect and spirit) have been confined here (in this world) in a horrible pit.620
هم‌چو هاروت و چو ماروت آن دو پاک ** بسته‌اند اینجا به چاه سهمناک
They are in the low and sensual world: they have been confined in this pit on account of sin.
عالم سفلی و شهوانی درند ** اندرین چه گشته‌اند از جرم‌بند
The good and the evil (alike) learn magic and the opposite of magic from these twain involuntarily;
سحر و ضد سحر را بی‌اختیار ** زین دو آموزند نیکان و شرار
But first they admonish him, saying, “Beware, do not learn and pick up magic from us:
لیک اول پند بدهندش که هین ** سحر را از ما میاموز و مچین
We teach this magic, O such and such, for the purpose of trial and probation;
ما بیاموزیم این سحر ای فلان ** از برای ابتلا و امتحان
(But thou art free to choose), for probation necessarily involves free-will, and thou canst not have any (effective) free-will without the power (of action).”625
که امتحان را شرط باشد اختیار ** اختیاری نبودت بی‌اقتدار
Desires are like sleeping dogs: good and evil are hidden in them.
میلها هم‌چون سگان خفته‌اند ** اندریشان خیر و شر بنهفته‌اند
When there is no power (of action), this troop (of desires) are asleep and silent like faggots (smouldering in the fire),
چونک قدرت نیست خفتند این رده ** هم‌چو هیزم‌پاره‌ها و تن‌زده
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