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.
فضل مردان بر زنان ای بو شجاع ** نیست بهر قوت و کسب و ضیاع
The superiority of men to women, O valorous one, is not on account of strength and money-making and (the possession of) landed estates;
ورنه شیر و پیل را بر آدمی ** فضل بودی بهر قوت ای عمی
Otherwise the lion and elephant because of (their) strength would be superior to the human being, O blind one.
فضل مردان بر زن ای حالی‌پرست ** زان بود که مرد پایان بین‌ترست1620
The superiority of men to women, O time-server, is because man is more regardful of the end.
مرد کاندر عاقبت‌بینی خمست ** او ز اهل عاقبت چون زن کمست
The man who is crooked in respect of seeing the end, he, like a woman, is inferior to those acquainted with the end.
از جهان دو بانگ می‌آید به ضد ** تا کدامین را تو باشی مستعد
From the World are coming two cries in opposition (to each other): (bethink thyself) for which (of them) thou art adapted.
آن یکی بانگش نشور اتقیا ** وان یکی بانگش فریب اشقیا
Its one cry is the (means of) quickening the devout with (spiritual) life; and its other cry is the (means of) cajoling the graceless.
من شکوفه‌ی خارم ای خوش گرمدار ** گل بریزد من بمانم شاخ خار
(The World says), “I am the thorn-blossom, O sweet cherisher (of love for me): the flower will drop and I shall remain a (mere) thorn-bough.”
بانگ اشکوفه‌ش که اینک گل‌فروش ** بانگ خار او که سوی ما مکوش1625
The cry of its (the World's) blossom is, “Here is the flower-seller!” The cry of its thorn is, “Do not strive (to advance) towards me.”
این پذیرفتی بماندی زان دگر ** که محب از ضد محبوبست کر
(If) thou hast accepted (responded to) this (alluring cry), thou art left (unmoved) by the other, for a lover is deaf to the contrary of the object loved (by him).
آن یکی بانگ این که اینک حاضرم ** بانگ دیگر بنگر اندر آخرم
The one cry is this, “Here am I, ready”; the other cry is, “Look upon my latter end.
حاضری‌ام هست چون مکر و کمین ** نقش آخر ز آینه‌ی اول ببین
My readiness is like guile and ambush: behold the image of the end in the mirror of the beginning.”
چون یکی زین دو جوال اندر شدی ** آن دگر را ضد و نا درخور شدی
When thou hast gone into one of these two sacks, thou hast become contrary and unsuitable to the other.
ای خنک آنکو ز اول آن شنید ** کش عقول و مسمع مردان شنید1630
Oh, happy is he who, from the first, heard that which the intelligences and the (spiritual) ears of (holy) men have heard.
خانه خالی یافت و جا را او گرفت ** غیر آنش کژ نماید یا شگفت
(If) it (the World) has found the house (the heart) empty and taken abode (there), all else appears to him (the owner of the house) perverted or wonderful (extraordinary).
کوزه‌ی نو کو به خود بولی کشید ** آن خبث را آب نتواند برید
(So with) the new pot that has drawn to itself some urine: water cannot detach that filth (from it).
در جهان هر چیز چیزی می‌کشد ** کفر کافر را و مرشد را رشد
Everything in the world draws something (to itself): infidelity (draws) the infidel and righteousness him who is guided aright.