قوم عیسی را بد اندر دار و گیر ** حاکمانشان ده امیر و دو امیر
The people of Jesus had twelve amírs as rulers in authority over them.
هر فریقی مر امیری را تبع ** بنده گشته میر خود را از طمع
Each party followed one amír and had become devoted to its own amír from desire (of worldly gain).
این ده و این دو امیر و قومشان ** گشته بند آن وزیر بدنشان460
These twelve amírs and their followers became in bondage to (a prey to) that vizier of evil sign.
اعتماد جمله بر گفتار او ** اقتدای جمله بر رفتار او
They all put trust in his words, they all took his procedure as a pattern.
پیش او در وقت و ساعت هر امیر ** جان بدادی گر بدو گفتی بمیر
Each amír would have given up his life in his presence at the time and hour (on the spot), if he (the vizier) had bidden him die.
تخلیط وزیر در احکام انجیل
How the vizier confused the ordinances of the Gospel.
ساخت طوماری به نام هر یکی ** نقش هر طومار دیگر مسلکی
He prepared a scroll in the name of (addressed to) each one, the (written) form of each scroll (of) a different tenor,
حکم‌‌های هر یکی نوعی دگر ** این خلاف آن ز پایان تا به سر
The ordinances of each (of) a diverse kind, this contradicting that from the end to the beginning.
در یکی راه ریاضت را و جوع ** رکن توبه کرده و شرط رجوع465
In one he made the path of asceticism and hunger to be the basis of repentance and the condition (necessary) for conversion.
در یکی گفته ریاضت سود نیست ** اندر این ره مخلصی جز جود نیست
In one he said: “Asceticism profits naught: in this Way there is no place (means) of deliverance but generosity.”
در یکی گفته که جوع و جود تو ** شرک باشد از تو با معبود تو
In one he said: “Your hunger and generosity are (imply) association on your part (of other objects) with (Him who is) the object of your worship.
جز توکل جز که تسلیم تمام ** در غم و راحت همه مکر است و دام
Excepting trust (in God) and complete resignation in sorrow and joy, all is a deceit and snare.”
در یکی گفته که واجب خدمت است ** ور نه اندیشه‌‌ی توکل تهمت است
In one he said: “It is incumbent (on you) to serve (God); else the thought of putting trust (in Him) is (a cause of) suspicion.”
در یکی گفته که امر و نهیهاست ** بهر کردن نیست شرح عجز ماست470
In one he said: “There are (Divine) commands and prohibitions, (but they) are not for practice (observance): they are (only) to show our weakness (inability to fulfil them),
تا که عجز خود ببینیم اندر آن ** قدرت حق را بدانیم آن زمان
So that we may behold our weakness therein and at that time recognise the power of Him.”
در یکی گفته که عجز خود مبین ** کفر نعمت کردن است آن عجز هین
In one he said: “Do not regard your weakness: that weakness is an act of ingratitude. Beware!
قدرت خود بین که این قدرت از اوست ** قدرت تو نعمت او دان که هوست
Regard your power, for this power is from Him: know that your power is the gift of Him who is Hú (the Absolute God).”
در یکی گفته کز این دو بر گذر ** بت بود هر چه بگنجد در نظر
In one he said: “Leave both these (qualities) behind: whatsoever is contained in sight (regard for other than God) is an idol (something which involves dualism).”
در یکی گفته مکش این شمع را ** کین نظر چون شمع آمد جمع را475
In one he said: “Do not put out this candle (of sight), for this sight is as a candle (lighting the way) to (interior) concentration.
از نظر چون بگذری و از خیال ** کشته باشی نیم شب شمع وصال
When you relinquish sight and phantasy (too soon), you will have put out the candle of union at midnight.”
در یکی گفته بکش باکی مدار ** تا عوض بینی نظر را صد هزار
In one he said: “Put it out—have no fear—that you may see myriads of sights in exchange;
که ز کشتن شمع جان افزون شود ** لیلی‌‌ات از صبر تو مجنون شود
For by putting it out the candle of the spirit is increased: by your self-denial your Laylá (beloved) becomes your Majnún (lover).
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 حق480
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 بود485
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 حسب490
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 است495
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 this difference lies 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 نداشت500
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.
کیست ماهی چیست دریا در مثل ** تا بدان ماند ملک عز و جل
Who is the fish and what is the sea in (my) simile, that the King Almighty and Glorious should resemble them?
صد هزاران بحر و ماهی در وجود ** سجده آرد پیش آن اکرام و جود505
In (the world of) existence myriads of seas and fishes prostrate themselves in adoration before that Munificence and Bounty.
چند باران عطا باران شده ** تا بدان آن بحر در افشان شده
How many a rain of largesse hath rained, so that the sea was made thereby to scatter pearls!
چند خورشید کرم افروخته ** تا که ابر و بحر جود آموخته
How many a sun of generosity hath shone, so that cloud and sea learned to be bountiful!