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6
3885-3934

  • 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 

  • Whenever one of the (King's) retainers complained to us of affliction and poverty and fear and agitation,
  • از حشم هر که به ما کردی گله  ** از بلا و فقر و خوف و زلزله 

  • We used to say, ‘Do not bewail thy hardships: be patient, for patience (fortitude) is the key to relief from pain.’
  • ما همی‌گفتیم کم نال از حرج  ** صبر کن کالصبر مفتاح الفرج 

  • 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? 3895
  • این کلید صبر را اکنون چه شد  ** ای عجب منسوخ شد قانون چه شد 

  • Did not we always say, ‘In the (hour of) struggle laugh happily like gold in the fire’?
  • ما نمی‌گفتیم که اندر کش مکش  ** اندر آتش هم‌چو زر خندید خوش 

  • We said to the soldiers at the time of conflict in battle, ‘Hark, do not change colour (lose courage)!’
  • مر سپه را وقت تنگاتنگ جنگ  ** گفته ما که هین مگردانید رنگ 

  • At the time when the ground trodden underfoot by the horses was entirely (composed of) severed heads,
  • آن زمان که بود اسپان را وطا  ** جمله سرهای بریده زیر پا 

  • We were shouting to our troops, ‘On, on! Advance irresistibly like the spearpoint!’
  • ما سپاه خویش را هی هی کنان  ** که به پیش آیید قاهر چون سنان 

  • We preached fortitude to all the world, because fortitude (we said) is a lamp and light in the breast. 3900
  • جمله عالم را نشان داده به صبر  ** زانک صبر آمد چراغ و نور صدر 

  • Now it is our turn. Why have we become distracted and gone under the chádar (veil) like cowardly women?”
  • نوبت ما شد چه خیره‌سر شدیم  ** چون زنان زشت در چادر شدیم 

  • O heart that didst inspire all (others) with ardour, inspire thyself with ardour and be ashamed of thyself!
  • ای دلی که جمله را کردی تو گرم  ** گرم کن خود را و از خود دار شرم 

  • O tongue that wert a mentor to all (others), now ’tis thy turn: why art thou silent?
  • ای زبان که جمله را ناصح بدی  ** نوبت تو گشت از چه تن زدی 

  • O reason, where is thy eloquent and persuasive counsel? Now ’tis thy turn: what has become of thy (former) admonitions?
  • ای خرد کو پند شکرخای تو  ** دور تست این دم چه شد هیهای تو 

  • O thou who hast removed a hundred anxieties from (other) hearts, now ’tis thy turn: wag thy beard! 3905
  • ای ز دلها برده صد تشویش را  ** نوبت تو شد بجنبان ریش را 

  • 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).
  • از غری ریش ار کنون دزدیده‌ای  ** پیش ازین بر ریش خود خندیده‌ای 

  • When thou exhortest others, (thy cry is), “Come on! come on!” In thine own anguish (thou criest), “Alas, alas!” like women.
  • وقت پند دیگرانی های های  ** در غم خود چون زنانی وای وای 

  • Since thou wert a cure for others' pain, (how is it that) thou art silent when pain has become thy guest?
  • چون به درد دیگران درمان بدی  ** درد مهمان تو آمد تن زدی 

  • ’Twas thy fashion to shout at the soldiers (to encourage them): (now) shout (at thyself): why is thy voice choked?
  • بانگ بر لشکر زدن بد ساز تو  ** بانگ بر زن چه گرفت آواز تو 

  • 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. 3910
  • آنچ پنجه سال بافیدی به هوش  ** زان نسیج خود بغلتانی بپوش 

  • The ears of thy friends were delighted by thy song: (now) put forth thy hand and pull thine own ear.
  • از نوایت گوش یاران بود خوش  ** دست بیرون آر و گوش خود بکش 

  • (Formerly) thou wert always a head (leader): do not make thyself a tail, do not lose thy feet and hands and beard and moustache.
  • سر بدی پیوسته خود را دم مکن  ** پا و دست و ریش و سبلت گم مکن 

  • (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.
  • بازی آن تست بر روی بساط  ** خویش را در طبع آر و در نشاط 

  • 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.
  • 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 

  • (Whilst) a drunken king was feasting merrily, a certain jurist passed by his gate.
  • پادشاهی مست اندر بزم خوش  ** می‌گذشت آن یک فقیهی بر درش 

  • He gave directions, saying, “Bring him into this hall and give him a drink of the ruby wine.” 3915
  • کرد اشارت کش درین مجلس کشید  ** وان شراب لعل را با او چشید 

  • 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.
  • پس کشیدندش به شه بی‌اختیار  ** شست در مجلس ترش چون زهر و مار 

  • (When) he (the cup-bearer) offered him wine, he angrily refused it and averted his eyes from the king and the cup-bearer,
  • عرضه کردش می نپذرفت او به خشم  ** از شه و ساقی بگردانید چشم 

  • Saying, “I have never drunk wine in my life: rank poison would please me better than wine.
  • که به عمر خود نخوردستم شراب  ** خوشتر آید از شرابم زهر ناب 

  • Hey, give me some poison instead of the wine, that I may be delivered from myself and ye from this (impoliteness).”
  • هین به جای می به من زهری دهید  ** تا من از خویش و شما زین وا رهید 

  • Without having drunk wine, he began to make a row and became as disagreeable to the company as death and (its) pangs. 3920
  • می نخورده عربده آغاز کرد  ** گشته در مجلس گران چون مرگ و درد 

  • (This is) like (the behaviour of) carnal earthly-minded people in the world when they sit (associate) with spiritual folk.
  • هم‌چو اهل نفس و اهل آب و گل  ** در جهان بنشسته با اصحاب دل 

  • God keeps His elect (ever) drinking secretly the wine of the free.
  • حق ندارد خاصگان را در کمون  ** از می احرار جز در یشربون 

  • They offer the cup to one who is veiled (uninitiated), (but his) perception apprehends naught thereof except the (literal) words.
  • عرضه می‌دارند بر محجوب جام  ** حس نمی‌یابد از آن غیر کلام 

  • He averts his face from their guidance because he does not see their gift with his eye.
  • رو همی گرداند از ارشادشان  ** که نمی‌بیند به دیده دادشان 

  • If there were a passage from his ear to his throat, the hidden meaning of their admonition would have entered his inward parts. 3925
  • گر ز گوشش تا به حلقش ره بدی  ** سر نصح اندر درونشان در شدی 

  • Inasmuch as his spirit is wholly fire, not light, who would throw anything but husks into a blazing fire?
  • چون همه نارست جانش نیست نور  ** که افکند در نار سوزان جز قشور 

  • The kernel remains outside and the husk, (consisting of mere) words, goes (in): how should the stomach be made warm and stout by husks?
  • مغز بیرون ماند و قشر گفت رفت  ** کی شود از قشر معده گرم و زفت 

  • The Fire of Hell torments only the husks: the Fire has nothing to do with any kernel;
  • نار دوزخ جز که قشر افشار نیست  ** نار را با هیچ مغزی کار نیست 

  • And if a fire should dart its flames at the kernel, know that ’tis in order to cook it, not to burn it.
  • ور بود بر مغز ناری شعله‌زن  ** بهر پختن دان نه بهر سوختن 

  • So long as God is the Wise, know that this law is perpetual (both) in the past and in the time that has not (yet) come. 3930
  • تا که باشد حق حکیم این قاعده  ** مستمر دان در گذشته و نامده 

  • The pure kernels and (also) the husks are pardoned by Him: how, then, should He burn the kernel? Far (be it) from Him!
  • مغز نغز و قشرها مغفور ازو  ** مغز را پس چون بسوزد دور ازو 

  • If in His grace He beat the head of him (who resembles the husk), he (such an one) will feel an eager desire for the red wine;
  • از عنایت گر بکوبد بر سرش  ** اشتها آید شراب احمرش 

  • And if He do not beat him, he will remain, like the jurist, with his mouth closed against the potations and festivity of these (spiritual) kings.
  • ور نکوبد ماند او بسته‌دهان  ** چون فقیه از شرب و بزم این شهان 

  • The king said to his cup-bearer, “O well-conducted (youth), why art thou silent? Give (it him) and put him in good humour.”
  • گفت شه با ساقیش ای نیک‌پی  ** چه خموشی ده به طبعش آر هی