بر زنخ سه چار مو بهر نمون ** بهتر از سی خشت گرداگرد کون
Three or four hairs on the chin as a notice are better than triginta lateres circa culum.” [Three or four hairs on the chin as a notice are better than thirty bricks around the buttocks.”]
ذره‌ای سایه‌ی عنایت بهترست ** از هزاران کوشش طاعت‌پرست
One atom of the shade (protection) of (Divine) favour is better than a thousand endeavours of the devout pietist,
زانک شیطان خشت طاعت بر کند ** گر دو صد خشتست خود را ره کند 3870
Because the Devil will remove the bricks of piety: (even) if there are two hundred bricks he will make a way for himself.
خشت اگر پرست بنهاده‌ی توست ** آن دو سه مو از عطای آن سوست
If the bricks are numerous, (yet) they are laid by you, (while) those two or three hairs are a gift from Yonder.
در حقیقت هر یکی مو زان کهیست ** کان امان‌نامه‌ی صله‌ی شاهنشهیست
In reality each one of those (hairs) is (firm) as a mountain, for it is a safe conduct bestowed by an Emperor.
تو اگر صد قفل بنهی بر دری ** بر کند آن جمله را خیره‌سری
If you put a hundred locks on a door, some reckless fellow may remove them all;
شحنه‌ای از موم اگر مهری نهد ** پهلوانان را از آن دل بشکهد
(But) if a police magistrate put a wax seal (on it), at (the sight of) that (even) the hearts of doughty champions will quail.
آن دو سه تار عنایت هم‌چو کوه ** سد شد چون فر سیما در وجوه 3875
Those two or three hair-threads of (Divine) favour form a barrier (strong) as a mountain (against evil), like majesty of aspect in the faces (of potentates).
خشت را مگذار ای نیکوسرشت ** لیک هم آمن مخسپ از دیو زشت
Do not neglect (to lay) the bricks, O man of goodly nature; but at the same time do not sleep (as though you were) safe from the wicked Devil.
رو دو تا مو زان کرم با دست آر ** وانگهان آمن بخسپ و غم مدار
Go and get two hairs of that (Divine) grace, and then sleep safe (sound) and have no anxiety.
نوم عالم از عبادت به بود ** آنچنان علمی که مستنبه بود
The sleep of the wise (‘álim) is better than worship (performed by the ignorant), (if it be) such a wisdom (‘ilm) as brings (spiritual) awakening.
آن سکون سابح اندر آشنا ** به ز جهد اعجمی با دست و پا
The quiet of the (expert) swimmer in swimming is better than the exertion (violent movements) with hands and feet of one who is unable (to swim).
اعجمی زد دست و پا و غرق شد ** می‌رود سباح ساکن چون عمد 3880
He that cannot swim throws out his hands and feet (desperately) and drowns, (while) the (practised) swimmer moves quietly (with a steadiness) like (that of) pillars.
علم دریاییست بی‌حد و کنار ** طالب علمست غواص بحار
Knowledge (‘ilm) is an ocean without bound or shore: the seeker of knowledge is (like) the diver in (those) seas.
گر هزاران سال باشد عمر او ** او نگردد سیر خود از جست و جو
Though his life be a thousand years, never will he become weary of seeking,
کان رسول حق بگفت اندر بیان ** اینک منهومان هما لا یشبعان
For the Messenger of God said in explanation (thereof) this (saying)—“There are two greedy ones who are never satisfied.”
در تفسیر این خبر کی مصطفی صلوات‌الله علیه فرمود منهومان لا یشبعان طالب الدنیا و طالب العلم کی این علم غیر علم دنیا باید تا دو قسم باشد اما علم دنیا هم دنیا باشد الی آخره و اگر هم‌چنین شود کی طالب الدنیا و طالب الدنیا تکرار بود نه تقسیم مع تقریره
Commentary on the Tradition that Mustafá (Mohammed)—the blessings of God be upon him!—said, “There are two greedy ones who will never be satisfied: the seeker of the present world and the seeker of knowledge.” This “knowledge” must be different from “knowledge of the present world,” in order that there may be the two (separate) classes (mentioned in the Tradition); but “knowledge of the present world” is just the same (in effect) as “the present world,” etc.; and if it (the double phrase used above) be equivalent to “the seeker of the present world and the seeker of the present world,” that would be repetition, not division (into two categories). With the exposition thereof.
طالب الدنیا و توفیراتها ** طالب العلم و تدبیراتها
(The two classes mentioned are) the seeker of the present world and its abundant opportunities for acquisition, and the seeker of knowledge and the considerations proper to it.
پس درین قسمت چو بگماری نظر ** غیر دنیا باشد این علم ای پدر 3885
Now, when you fix your attention on this division, (you will see that) this knowledge must be other than the present world, O father.
غیر دنیا پس چه باشد آخرت ** کت کند زینجا و باشد رهبرت
What, then, is other than the present world? The next world, (the knowledge of) which will take you away from here and be your guide (to God).
بحث کردن آن سه شه‌زاده در تدبیر آن واقعه
How the three princes discussed the (best) plan to adopt in view of what had occurred.
رو به هم کردند هر سه مفتتن ** هر سه را یک رنج و یک درد و حزن
The three afflicted ones put their heads together: all three felt the same grief and pain and sorrow.
هر سه در یک فکر و یک سودا ندیم ** هر سه از یک رنج و یک علت سقیم
All three were comrades in one meditation and one passion; all three were sick with one disease and one malady.
در خموشی هر سه را خطرت یکی ** در سخن هم هر سه را حجت یکی
At the time of silence all three had one thought; at the time of speech, too, all three had one argument.
یک زمانی اشک‌ریزان جمله‌شان ** بر سر خوان مصیبت خون‌فشان 3890
At one moment they all were shedding tears and weeping blood on the dining-table of calamity;
یک زمان از آتش دل هر سه کس ** بر زده با سوز چون مجمر نفس
At another moment all three, from the fire in their hearts, heaved burning sighs as (hot as) a chafing-pan.
مقالت برادر بزرگین
The discourse of the eldest brother.
آن بزرگین گفت ای اخوان خیر ** ما نه نر بودیم اندر نصح غیر
The eldest said, “O men of probity, were not we masculine (vigorous and bold) in giving counsel to others?
از حشم هر که به ما کردی گله ** از بلا و فقر و خوف و زلزله
Whenever one of the (King's) retainers complained to us of affliction and poverty and fear and agitation,
ما همی‌گفتیم کم نال از حرج ** صبر کن کالصبر مفتاح الفرج
We used to say, ‘Do not bewail thy hardships: be patient, for patience (fortitude) is the key to relief from pain.’
این کلید صبر را اکنون چه شد ** ای عجب منسوخ شد قانون چه شد 3895
What has become now of this key, (namely) fortitude? Wonderful! The rule (which we laid down for others) is null and void (for us): what has become of it?
ما نمی‌گفتیم که اندر کش مکش ** اندر آتش هم‌چو زر خندید خوش
Did not we always say, ‘In the (hour of) struggle laugh happily like gold in the fire’?
مر سپه را وقت تنگاتنگ جنگ ** گفته ما که هین مگردانید رنگ
We said to the soldiers at the time of conflict in battle, ‘Hark, do not change colour (lose courage)!’
آن زمان که بود اسپان را وطا ** جمله سرهای بریده زیر پا
At the time when the ground trodden underfoot by the horses was entirely (composed of) severed heads,
ما سپاه خویش را هی هی کنان ** که به پیش آیید قاهر چون سنان
We were shouting to our troops, ‘On, on! Advance irresistibly like the spearpoint!’
جمله عالم را نشان داده به صبر ** زانک صبر آمد چراغ و نور صدر 3900
We preached fortitude to all the world, because fortitude (we said) is a lamp and light in the breast.
نوبت ما شد چه خیره‌سر شدیم ** چون زنان زشت در چادر شدیم
Now it is our turn. Why have we become distracted and gone under the chádar (veil) like cowardly women?”
ای دلی که جمله را کردی تو گرم ** گرم کن خود را و از خود دار شرم
O heart that didst inspire all (others) with ardour, inspire thyself with ardour and be ashamed of thyself!
ای زبان که جمله را ناصح بدی ** نوبت تو گشت از چه تن زدی
O tongue that wert a mentor to all (others), now ’tis thy turn: why art thou silent?
ای خرد کو پند شکرخای تو ** دور تست این دم چه شد هیهای تو
O reason, where is thy eloquent and persuasive counsel? Now ’tis thy turn: what has become of thy (former) admonitions?
ای ز دلها برده صد تشویش را ** نوبت تو شد بجنبان ریش را 3905
O thou who hast removed a hundred anxieties from (other) hearts, now ’tis thy turn: wag thy beard!
از غری ریش ار کنون دزدیده‌ای ** پیش ازین بر ریش خود خندیده‌ای
If now, in thy vile poltroonery, thou hast (only) stolen a beard (art devoid of real manhood), formerly thou must have been laughing at thy beard (making a mock display of manly virtue).
وقت پند دیگرانی های های ** در غم خود چون زنانی وای وای
When thou exhortest others, (thy cry is), “Come on! come on!” In thine own anguish (thou criest), “Alas, alas!” like women.
چون به درد دیگران درمان بدی ** درد مهمان تو آمد تن زدی
Since thou wert a cure for others' pain, (how is it that) thou art silent when pain has become thy guest?
بانگ بر لشکر زدن بد ساز تو ** بانگ بر زن چه گرفت آواز تو
’Twas thy fashion to shout at the soldiers (to encourage them): (now) shout (at thyself): why is thy voice choked?
آنچ پنجه سال بافیدی به هوش ** زان نسیج خود بغلتانی بپوش 3910
For fifty years thou hast woven on (the loom of) thy intelligence: (now) put on an undervest of the fabric which thou thyself hast woven.
از نوایت گوش یاران بود خوش ** دست بیرون آر و گوش خود بکش
The ears of thy friends were delighted by thy song: (now) put forth thy hand and pull thine own ear.
سر بدی پیوسته خود را دم مکن ** پا و دست و ریش و سبلت گم مکن
(Formerly) thou wert always a head (leader): do not make thyself a tail, do not lose thy feet and hands and beard and moustache.
بازی آن تست بر روی بساط ** خویش را در طبع آر و در نشاط
(Now) ’tis for thee to make a move on the (chess-) board: restore thyself to thy normal state (of spiritual health) and thy (natural) vigour.
ذکر آن پادشاه که آن دانشمند را به اکراه در مجلس آورد و بنشاند ساقی شراب بر دانشمند عرضه کرد ساغر پیش او داشت رو بگردانید و ترشی و تندی آغاز کرد شاه ساقی را گفت کی هین در طبعش آر ساقی چندی بر سرش کوفت و شرابش در خورد داد الی آخره
Anecdote of a king who brought a learned doctor into his banquet-hall by force and made him sit down. (When) the cup-bearer offered him wine and held out the goblet to him, the doctor averted his face and began to look sour and behave rudely. The king said to the cup-bearer, “Come, put him in a good humour.” The cup-bearer beat him on the head several times and made him drink the wine, etc.
پادشاهی مست اندر بزم خوش ** می‌گذشت آن یک فقیهی بر درش
(Whilst) a drunken king was feasting merrily, a certain jurist passed by his gate.
کرد اشارت کش درین مجلس کشید ** وان شراب لعل را با او چشید 3915
He gave directions, saying, “Bring him into this hall and give him a drink of the ruby wine.”
پس کشیدندش به شه بی‌اختیار ** شست در مجلس ترش چون زهر و مار
So they brought him to the king, (for) he had no choice (power to resist): he sat down in the hall, (looking) sour as poison and snakes.
عرضه کردش می نپذرفت او به خشم ** از شه و ساقی بگردانید چشم
(When) he (the cup-bearer) offered him wine, he angrily refused it and averted his eyes from the king and the cup-bearer,