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?