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.”]
بر زنخ سه چار مو بهر نمون ** بهتر از سی خشت گرداگرد کون
One atom of the shade (protection) of (Divine) favour is better than a thousand endeavours of the devout pietist,
ذره‌ای سایه‌ی عنایت بهترست ** از هزاران کوشش طاعت‌پرست
Because the Devil will remove the bricks of piety: (even) if there are two hundred bricks he will make a way for himself.3870
زانک شیطان خشت طاعت بر کند ** گر دو صد خشتست خود را ره کند
If the bricks are numerous, (yet) they are laid by you, (while) those two or three hairs are a gift from Yonder.
خشت اگر پرست بنهاده‌ی توست ** آن دو سه مو از عطای آن سوست
In reality each one of those (hairs) is (firm) as a mountain, for it is a safe conduct bestowed by an Emperor.
در حقیقت هر یکی مو زان کهیست ** کان امان‌نامه‌ی صله‌ی شاهنشهیست
If you put a hundred locks on a door, some reckless fellow may remove them all;
تو اگر صد قفل بنهی بر دری ** بر کند آن جمله را خیره‌سری
(But) if a police magistrate put a wax seal (on it), at (the sight of) that (even) the hearts of doughty champions will quail.
شحنه‌ای از موم اگر مهری نهد ** پهلوانان را از آن دل بشکهد
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).3875
آن دو سه تار عنایت هم‌چو کوه ** سد شد چون فر سیما در وجوه
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.
خشت را مگذار ای نیکوسرشت ** لیک هم آمن مخسپ از دیو زشت
Go and get two hairs of that (Divine) grace, and then sleep safe (sound) and have no anxiety.
رو دو تا مو زان کرم با دست آر ** وانگهان آمن بخسپ و غم مدار
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.
نوم عالم از عبادت به بود ** آنچنان علمی که مستنبه بود
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).
آن سکون سابح اندر آشنا ** به ز جهد اعجمی با دست و پا
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.3880
اعجمی زد دست و پا و غرق شد ** می‌رود سباح ساکن چون عمد
Knowledge (‘ilm) is an ocean without bound or shore: the seeker of knowledge is (like) the diver in (those) seas.
علم دریاییست بی‌حد و کنار ** طالب علمست غواص بحار
Though his life be a thousand years, never will he become weary of seeking,
گر هزاران سال باشد عمر او ** او نگردد سیر خود از جست و جو
For the Messenger of God said in explanation (thereof) this (saying)—“There are two greedy ones who are never satisfied.”
کان رسول حق بگفت اندر بیان ** اینک منهومان هما لا یشبعان
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.
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
(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.
طالب الدنیا و توفیراتها ** طالب العلم و تدبیراتها
Now, when you fix your attention on this division, (you will see that) this knowledge must be other than the present world, O father.3885
پس درین قسمت چو بگماری نظر ** غیر دنیا باشد این علم ای پدر
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).
غیر دنیا پس چه باشد آخرت ** کت کند زینجا و باشد رهبرت
How the three princes discussed the (best) plan to adopt in view of what had occurred.
بحث کردن آن سه شه‌زاده در تدبیر آن واقعه
The three afflicted ones put their heads together: all three felt the same grief and pain and sorrow.
رو به هم کردند هر سه مفتتن ** هر سه را یک رنج و یک درد و حزن
All three were comrades in one meditation and one passion; all three were sick with one disease and one malady.
هر سه در یک فکر و یک سودا ندیم ** هر سه از یک رنج و یک علت سقیم
At the time of silence all three had one thought; at the time of speech, too, all three had one argument.
در خموشی هر سه را خطرت یکی ** در سخن هم هر سه را حجت یکی
At one moment they all were shedding tears and weeping blood on the dining-table of calamity;3890
یک زمانی اشک‌ریزان جمله‌شان ** بر سر خوان مصیبت خون‌فشان
At another moment all three, from the fire in their hearts, heaved burning sighs as (hot as) a chafing-pan.
یک زمان از آتش دل هر سه کس ** بر زده با سوز چون مجمر نفس
The discourse of the eldest brother.
مقالت برادر بزرگین
The eldest said, “O men of probity, were not we masculine (vigorous and bold) in giving counsel to others?
آن بزرگین گفت ای اخوان خیر ** ما نه نر بودیم اندر نصح غیر