ژنده‌ها از جامه‌ها پیراسته ** ظاهرا دستار از آن آراسته1580
He had clipped the rags from (various) garments and outwardly embellished the turban with them.
ظاهر دستار چون حله‌ی بهشت ** چون منافق اندرون رسوا و زشت
The exterior of the turban was like a robe of Paradise, (but) it was shameful and ugly within, like the hypocrite.
پاره پاره دلق و پنبه و پوستین ** در درون آن عمامه بد دفین
Shreds of dalq (dervish-cloak) and cotton and fur were buried inside that turban.
روی سوی مدرسه کرده صبوح ** تا بدین ناموس یابد او فتوح
He had set his face towards the college at dawn, that by means of this false dignity he might gain (material) blessings.
در ره تاریک مردی جامه کن ** منتظر استاده بود از بهر فن
A clothes-robber stood waiting on the dark road to practise his craft.
در ربود او از سرش دستار را ** پس دوان شد تا بسازد کار را1585
He snatched the turban from his head, and then started to run in order that he might settle the business.
پس فقیهش بانگ برزد کای پسر ** باز کن دستار را آنگه ببر
Thereupon the divine shouted at him, saying, “O son, undo the turban (first), then take it (away with you).
این چنین که چار پره می‌پری ** باز کن آن هدیه را که می‌بری
Even as you are flying with four wings (very rapidly), (with the same speed) undo the gift which you are taking away.
باز کن آن را به دست خود بمال ** آنگهان خواهی ببر کردم حلال
Undo it and rub (feel) with your hand, then take it if you like: I sanction (that).”
چونک بازش کرد آنک می‌گریخت ** صد هزاران ژنده اندر ره بریخت
When he who was fleeing undid it, a hundred thousand rags dropped on the road.
زان عمامه‌ی زفت نابایست او ** ماند یک گز کهنه‌ای در دست او1590
Of that big improper turban of his there remained in his (the robber's) hand (only) an ell of old cloth.
بر زمین زد خرقه را کای بی‌عیار ** زین دغل ما را بر آوردی ز کار
He dashed the rag on the ground, saying, “O worthless man, by this fraud you have put me out of business (deprived me of profit).”
نصیحت دنیا اهل دنیا را به زبان حال و بی‌وفایی خود را نمودن به وفا طمع دارندگان ازو
The World's mute admonition to worldlings, and how it displays its faithlessness to those who have hope of its keeping faith (with them).
گفت بنمودم دغل لیکن ترا ** از نصیحت باز گفتم ماجرا
He (the divine) said, “I defrauded (you), but (at the same time) I declared to you the (truth of the) matter by way of admonition.”
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.
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.