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4
1611-1620

  • Do not say, then, “The World deceived me by its imposture; otherwise, my reason would have fled from its snare.”
  • پس مگو دنیا به تزویرم فریفت ** ورنه عقل من ز دامش می‌گریخت

  • Come now, see (how) the golden collar and shoulder-belt have become a shackle and gyve and chain.
  • طوق زرین و حمایل بین هله ** غل و زنجیری شدست و سلسله

  • Reckon every particle of the World (to be) like this: bring its beginning and its end into consideration.
  • همچنین هر جزو عالم می‌شمر ** اول و آخر در آرش در نظر

  • 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.
  • هر که آخربین‌تر او مسعودتر ** هر که آخربین‌تر او مطرودتر

  • Regard every one's face as the glorious moon: when the beginning has been seen, see the end (also), 1615
  • روی هر یک چون مه فاخر ببین ** چونک اول دیده شد آخر ببین

  • 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.
  • تا نباشی هم‌چو ابلیس اعوری ** نیم بیند نیم نی چون ابتری

  • 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.
  • دید طین آدم و دینش ندید ** این جهان دید آن جهان‌بینش ندید

  • The superiority of men to women, O valorous one, is not on account of strength and money-making and (the possession of) landed estates;
  • فضل مردان بر زنان ای بو شجاع ** نیست بهر قوت و کسب و ضیاع

  • Otherwise the lion and elephant because of (their) strength would be superior to the human being, O blind one.
  • ورنه شیر و پیل را بر آدمی ** فضل بودی بهر قوت ای عمی

  • The superiority of men to women, O time-server, is because man is more regardful of the end. 1620
  • فضل مردان بر زن ای حالی‌پرست ** زان بود که مرد پایان بین‌ترست