همچنین دنیا اگر چه خوش شکفت ** بانگ زد هم بی‌وفایی خویش گفت
Likewise the World, though it blossomed delightfully (made a fair show), at the same time uttered a (warning) cry and declared its faithlessness.
اندرین کون و فساد ای اوستاد ** آن دغل کون و نصیحت آن فساد
In this (realm of) existence and corruption, O master, existence is the fraud and that corruption is the admonition.
کون می‌گوید بیا من خوش‌پیم ** وآن فسادش گفته رو من لا شی‌ام1595
Existence says, “Come, I am delectable,” and its corruption says, “Go, I am nothing.”
ای ز خوبی بهاران لب گزان ** بنگر آن سردی و زردی خزان
O thou that bitest thy lip (in admiration) at the beauty of spring, look on the coldness and paleness of autumn.
روز دیدی طلعت خورشید خوب ** مرگ او را یاد کن وقت غروب
In the daytime thou didst deem the countenance of the sun beauteous: remember its death in the moment of setting.
بدر را دیدی برین خوش چار طاق ** حسرتش را هم ببین اندر محاق
Thou sawest the full-moon on this lovely firmament: observe also its anguish (caused by the loss of visibility) during the interlunar period.
کودکی از حسن شد مولای خلق ** بعد فردا شد خرف رسوای خلق
A boy, on account of his beauty, became the lord of the people: after the morrow he became doting and exposed to the scorn of the people.
گر تن سیمین‌تنان کردت شکار ** بعد پیری بین تنی چون پنبه‌زار1600
If the body of those in the fresh bloom of youth has made thee a prey, after (it has come to) old age behold a body (bleached) like a cotton plantation.
ای بدیده لوتهای چرب خیز ** فضله‌ی آن را ببین در آب‌ریز
O thou who hast seen rich viands, arise and see the residue thereof in the latrine.
مر خبث را گو که آن خوبیت کو ** بر طبق آن ذوق و آن نغزی و بو
Say to the filth, “Where is that beauty of thine—the savour and goodliness and (sweet) scent (which thou hadst) in the dish?”
گوید او آن دانه بد من دام آن ** چون شدی تو صید شد دانه نهان
It replies, “That (beauty) was the bait: I was its trap: since thou hast fallen a prey (to it), the bait has become hidden.”
بس انامل رشک استادان شده ** در صناعت عاقبت لرزان شده
Many fingers that in handicraft (skill and dexterity) were the envy of master craftsmen have at last become trembling.
نرگس چشم خمار هم‌چو جان ** آخر اعمش بین و آب از وی چکان1605
The soul-like intoxicating narcissus-eye (of the beloved)—see it dimmed at last and water trickling from it.
حیدری کاندر صف شیران رود ** آخر او مغلوب موشی می‌شود
The lion (hero) who advances into the ranks of lions (valiant foes)—at last he is conquered by a mouse.
طبع تیز دوربین محترف ** چون خر پیرش ببین آخر خرف
The acute, far-seeing, artful genius—behold it at last imbecile as an old ass.
زلف جعد مشکبار عقل‌بر ** آخرا چون دم زشت خنگ خر
The curly lock that sheds (a fragrance of) musk and takes away the reason—at last it is like the ugly white tail of a donkey.
خوش ببین کونش ز اول باگشاد ** وآخر آن رسواییش بین و فساد
Observe its (the World's) existence, (how) at first (it is) pleasing and joyous; and observe its shamefulness and corruption in the end;
زانک او بنمود پیدا دام را ** پیش تو بر کند سبلت خام را1610
For it showed the snare plainly: it plucked out the fool's moustache in thy presence.
پس مگو دنیا به تزویرم فریفت ** ورنه عقل من ز دامش می‌گریخت
Do not say, then, “The World deceived me by its imposture; otherwise, my reason would have fled from its snare.”
طوق زرین و حمایل بین هله ** غل و زنجیری شدست و سلسله
Come now, see (how) the golden collar and shoulder-belt have become a shackle and gyve and chain.
همچنین هر جزو عالم می‌شمر ** اول و آخر در آرش در نظر
Reckon every particle of the World (to be) like this: bring its beginning and its end into consideration.
هر که آخربین‌تر او مسعودتر ** هر که آخربین‌تر او مطرودتر
The more any one regards the end (ákhir) the more blessed he is; the more any one regards the stable (ákhur) the more banned he is.
روی هر یک چون مه فاخر ببین ** چونک اول دیده شد آخر ببین1615
Regard every one's face as the glorious moon: when the beginning has been seen, see the end (also),
تا نباشی هم‌چو ابلیس اعوری ** نیم بیند نیم نی چون ابتری
Lest thou become a man blind of one eye, like Iblís: he, like a person docked (deprived of perfect sight), sees (the one) half and not (the other) half.
دید طین آدم و دینش ندید ** این جهان دید آن جهان‌بینش ندید
He saw the clay (tín) of Adam but did not see his obedience to God (dín): he saw in him this world but did not see that (spirit) which beholds yonder world.