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
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
When thou hast gone into one of these two sacks, thou hast become contrary and unsuitable to the other.
چون یکی زین دو جوال اندر شدی ** آن دگر را ضد و نا درخور شدی
Oh, happy is he who, from the first, heard that which the intelligences and the (spiritual) ears of (holy) men have heard.1630
ای خنک آنکو ز اول آن شنید ** کش عقول و مسمع مردان شنید
(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).
خانه خالی یافت و جا را او گرفت ** غیر آنش کژ نماید یا شگفت
(So with) the new pot that has drawn to itself some urine: water cannot detach that filth (from it).
کوزهی نو کو به خود بولی کشید ** آن خبث را آب نتواند برید
Everything in the world draws something (to itself): infidelity (draws) the infidel and righteousness him who is guided aright.
در جهان هر چیز چیزی میکشد ** کفر کافر را و مرشد را رشد
There is both the amber and the magnet (lodestone): whether thou art iron or straw thou wilt come to the hook (thou wilt be attracted).
کهربا هم هست و مقناطیس هست ** تا تو آهن یا کهی آیی بشست
The magnet carries thee off if thou art iron; and if thou art straw, thou wilt be in contact with the amber.1635
برد مقناطیست ار تو آهنی ** ور کهی بر کهربا بر میتنی
When any one is not associated with the good, he inevitably becomes a neighbour to the wicked.
آن یکی چون نیست با اخیار یار ** لاجرم شد پهلوی فجار جار
Moses is very despicable in the eyes of the Egyptian; Hámán is exceedingly accursed in the eyes of the Israelite.
هست موسی پیش قبطی بس ذمیم ** هست هامان پیش سبطی بس رجیم
The spirit of Hámán has drawn the Egyptian (to itself); the spirit of Moses has sought the Israelite.