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
The man who is crooked in respect of seeing the end, he, like a woman, is inferior to those acquainted with the end.
مرد کاندر عاقبتبینی خمست ** او ز اهل عاقبت چون زن کمست
From the World are coming two cries in opposition (to each other): (bethink thyself) for which (of them) thou art adapted.
از جهان دو بانگ میآید به ضد ** تا کدامین را تو باشی مستعد
Its one cry is the (means of) quickening the devout with (spiritual) life; and its other cry is the (means of) cajoling the graceless.
آن یکی بانگش نشور اتقیا ** وان یکی بانگش فریب اشقیا
(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.”
من شکوفهی خارم ای خوش گرمدار ** گل بریزد من بمانم شاخ خار
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.”1625
بانگ اشکوفهش که اینک گلفروش ** بانگ خار او که سوی ما مکوش
(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).
این پذیرفتی بماندی زان دگر ** که محب از ضد محبوبست کر
The one cry is this, “Here am I, ready”; the other cry is, “Look upon my latter end.
آن یکی بانگ این که اینک حاضرم ** بانگ دیگر بنگر اندر آخرم
My readiness is like guile and ambush: behold the image of the end in the mirror of the beginning.”
حاضریام هست چون مکر و کمین ** نقش آخر ز آینهی اول ببین