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
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