When he who was fleeing undid it, a hundred thousand rags dropped on the road.
چونک بازش کرد آنک می‌گریخت ** صد هزاران ژنده اندر ره بریخت
Of that big improper turban of his there remained in his (the robber's) hand (only) an ell of old cloth.1590
زان عمامه‌ی زفت نابایست او ** ماند یک گز کهنه‌ای در دست او
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).”
بر زمین زد خرقه را کای بی‌عیار ** زین دغل ما را بر آوردی ز کار
The World's mute admonition to worldlings, and how it displays its faithlessness to those who have hope of its keeping faith (with them).
نصیحت دنیا اهل دنیا را به زبان حال و بی‌وفایی خود را نمودن به وفا طمع دارندگان ازو
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.”
گفت بنمودم دغل لیکن ترا ** از نصیحت باز گفتم ماجرا
Likewise the World, though it blossomed delightfully (made a fair show), at the same time uttered a (warning) cry and declared its faithlessness.
همچنین دنیا اگر چه خوش شکفت ** بانگ زد هم بی‌وفایی خویش گفت
In this (realm of) existence and corruption, O master, existence is the fraud and that corruption is the admonition.
اندرین کون و فساد ای اوستاد ** آن دغل کون و نصیحت آن فساد
Existence says, “Come, I am delectable,” and its corruption says, “Go, I am nothing.”1595
کون می‌گوید بیا من خوش‌پیم ** وآن فسادش گفته رو من لا شی‌ام
O thou that bitest thy lip (in admiration) at the beauty of spring, look on the coldness and paleness of autumn.
ای ز خوبی بهاران لب گزان ** بنگر آن سردی و زردی خزان
In the daytime thou didst deem the countenance of the sun beauteous: remember its death in the moment of setting.
روز دیدی طلعت خورشید خوب ** مرگ او را یاد کن وقت غروب
Thou sawest the full-moon on this lovely firmament: observe also its anguish (caused by the loss of visibility) during the interlunar period.
بدر را دیدی برین خوش چار طاق ** حسرتش را هم ببین اندر محاق
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.
کودکی از حسن شد مولای خلق ** بعد فردا شد خرف رسوای خلق
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.1600
گر تن سیمین‌تنان کردت شکار ** بعد پیری بین تنی چون پنبه‌زار
O thou who hast seen rich viands, arise and see the residue thereof in the latrine.
ای بدیده لوتهای چرب خیز ** فضله‌ی آن را ببین در آب‌ریز
Say to the filth, “Where is that beauty of thine—the savour and goodliness and (sweet) scent (which thou hadst) in the dish?”
مر خبث را گو که آن خوبیت کو ** بر طبق آن ذوق و آن نغزی و بو
It replies, “That (beauty) was the bait: I was its trap: since thou hast fallen a prey (to it), the bait has become hidden.”
گوید او آن دانه بد من دام آن ** چون شدی تو صید شد دانه نهان
Many fingers that in handicraft (skill and dexterity) were the envy of master craftsmen have at last become trembling.
بس انامل رشک استادان شده ** در صناعت عاقبت لرزان شده
The soul-like intoxicating narcissus-eye (of the beloved)—see it dimmed at last and water trickling from it.1605
نرگس چشم خمار هم‌چو جان ** آخر اعمش بین و آب از وی چکان
The lion (hero) who advances into the ranks of lions (valiant foes)—at last he is conquered by a mouse.
حیدری کاندر صف شیران رود ** آخر او مغلوب موشی می‌شود
The acute, far-seeing, artful genius—behold it at last imbecile as an old ass.
طبع تیز دوربین محترف ** چون خر پیرش ببین آخر خرف
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.
زلف جعد مشکبار عقل‌بر ** آخرا چون دم زشت خنگ خر
Observe its (the World's) existence, (how) at first (it is) pleasing and joyous; and observe its shamefulness and corruption in the end;
خوش ببین کونش ز اول باگشاد ** وآخر آن رسواییش بین و فساد
For it showed the snare plainly: it plucked out the fool's moustache in thy presence.1610
زانک او بنمود پیدا دام را ** پیش تو بر کند سبلت خام را
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
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.