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479-503

  • ترک دنیا هر که کرد از زهد خویش ** بیش آید پیش او دنیا و پیش‌‌
  • If any one abandons the world by his own (act of) renunciation, the world comes to him (with homage) more and more.”
  • در یکی گفته که آن چه‌‌ت داد حق ** بر تو شیرین کرد در ایجاد حق‌‌ 480
  • In one he said: “That which God hath given you He made sweet to you in (at the time of) bringing it into existence.
  • بر تو آسان کرد و خوش آن را بگیر ** خویشتن را در میفگن در زحیر
  • He made it easy (blessed) to you, and do you take it gladly: do not throw yourself into anguish.”
  • در یکی گفته که بگذار آن خود ** کان قبول طبع تو ردست و بد
  • In one he said: “Let go all that belongs to self, for it is wrong and bad to comply with your nature.”
  • راههای مختلف آسان شده ست ** هر یکی را ملتی چون جان شده ست‌‌
  • (Many) different roads have become easy (to follow): every one's religion has become (to him) as (dear) as life.
  • گر میسر کردن حق ره بدی ** هر جهود و گبر از او آگه بدی‌‌
  • If God's making (religion) easy were the (right) road, every Jew and Zoroastrian would have knowledge of Him.
  • در یکی گفته میسر آن بود ** که حیات دل غذای جان بود 485
  • In one he said: “That (alone) is made easy (blessed) that (nothing but) spiritual food should be the life of the heart.”
  • هر چه ذوق طبع باشد چون گذشت ** بر نیارد همچو شوره ریع و کشت‌‌
  • When the enjoyments of the (sensual) nature are past, like brackish soil they raise no produce and crop.
  • جز پشیمانی نباشد ریع او ** جز خسارت پیش نارد بیع او
  • The produce thereof is naught but penitence; the sale thereof yields only loss.
  • آن میسر نبود اندر عاقبت ** نام او باشد معسر عاقبت‌‌
  • That is not “easy” in the end; its (true) name ultimately is “hard.”
  • تو معسر از میسر باز دان ** عاقبت بنگر جمال این و آن‌‌
  • Distinguish the hard from the easy: consider (what is) the goodliness of this and that in the end.
  • در یکی گفته که استادی طلب ** عاقبت بینی نیابی در حسب‌‌ 490
  • In one he said: “Seek a master (teacher): you will not find foresight as to the end among the qualities derived from ancestors.”
  • عاقبت دیدند هر گون ملتی ** لاجرم گشتند اسیر زلتی‌‌
  • Every sort of religious sect foresaw the end (according to their own surmise): of necessity they fell captive to error.
  • عاقبت دیدن نباشد دست‌‌باف ** ور نه کی بودی ز دینها اختلاف‌‌
  • To foresee the end is not (as simple as) a hand-loom; otherwise, how would there have been difference in religions?
  • در یکی گفته که استا هم تویی ** ز انکه استا را شناسا هم تویی‌‌
  • In one he said: “You are the master, because you know the master.
  • مرد باش و سخره‌‌ی مردان مشو ** رو سر خود گیر و سر گردان مشو
  • Be a man and be not subject to men. Go, take your own head (choose your own way), and be not one whose head is turning (bewildered in search of a guide).”
  • در یکی گفته که این جمله یکی است ** هر که او دو بیند احول مردکی است‌‌ 495
  • In one he said: “All this (multiplicity) is one: whoever sees two is a squint-eyed manikin.”
  • در یکی گفته که صد یک چون بود ** این کی اندیشد مگر مجنون بود
  • In one he said: “How should a hundred be one? He who thinks this is surely mad.”
  • هر یکی قولی است ضد همدگر ** چون یکی باشد یکی زهر و شکر
  • The doctrines, every one, are contrary to each other: how should they be one? Are poison and sugar one?
  • تا ز زهر و از شکر در نگذری ** کی تو از گلزار وحدت بر بری‌‌
  • Until you pass beyond (the difference of) poison and sugar, how will you catch a scent from the garden of Unity?
  • این نمط وین نوع ده طومار و دو ** بر نوشت آن دین عیسی را عدو
  • Twelve scrolls of this style and fashion were drawn up in writing by that enemy to the religion of Jesus.
  • بیان آن که این اختلافات در صورت روش است نه در حقیقت راه
  • Showing how these differences lie in the form of the doctrine, not in the real nature of the Way.
  • او ز یک رنگی عیسی بو نداشت ** وز مزاج خم عیسی خو نداشت‌‌ 500
  • He had no scent (perception) of the unicolority of Jesus, nor had he a disposition from (imbued with) the tincture of the dyeing-vat of Jesus.
  • جامه‌‌ی صد رنگ از آن خم صفا ** ساده و یک رنگ گشتی چون صبا
  • From that pure vat a garment of a hundred colours would become as simple and one-coloured as the zephyr.
  • نیست یک رنگی کز او خیزد ملال ** بل مثال ماهی و آب زلال‌‌
  • (This) is not the unicolority from which weariness ensues; nay, it is (a case) like (that of) fishes and clear water:
  • گر چه در خشکی هزاران رنگهاست ** ماهیان را با یبوست جنگهاست‌‌
  • Although there are thousands of colours on dry land, (yet) fishes are at war with dryness.