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4
1604-1628

  • 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 چکان 1605
  • 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 را 1610
  • 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 ببین 1615
  • 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 بین‌ترست 1620
  • 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 مکوش 1625
  • 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.”