Excepting trust (in God) and complete resignation in sorrow and joy, all is a deceit and snare.”
جز توکل جز که تسلیم تمام ** در غم و راحت همه مکر است و دام
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 واجب خدمت است ** ور نه اندیشه‌‌ی توکل تهمت است
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),470
در یکی گفته که امر و نهیهاست ** بهر کردن نیست شرح عجز ماست
So that we may behold our weakness therein and at that time recognise the power of Him.”
تا که عجز خود ببینیم اندر آن ** قدرت حق را بدانیم آن زمان
In one he said: “Do not regard your weakness: that weakness is an act of ingratitude. Beware!
در یکی گفته که عجز خود مبین ** کفر نعمت کردن است آن عجز هین
Regard your power, for this power is from Him: know that your power is the gift of Him who is Hú (the Absolute God).”
قدرت خود بین که این قدرت از اوست ** قدرت تو نعمت او دان که هوست
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 کز این دو بر گذر ** بت بود هر چه بگنجد در نظر
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.475
در یکی گفته مکش این شمع را ** کین نظر چون شمع آمد جمع را
When you relinquish sight and phantasy (too soon), you will have put out the candle of union at midnight.”
از نظر چون بگذری و از خیال ** کشته باشی نیم شب شمع وصال
In one he said: “Put it out—have no fear—that you may see myriads of sights in exchange;
در یکی گفته بکش باکی مدار ** تا عوض بینی نظر را صد هزار
For by putting it out the candle of the spirit is increased: by your self-denial your Laylá (beloved) becomes your Majnún (lover).
که ز کشتن شمع جان افزون شود ** لیلی‌‌ات از صبر تو مجنون شود
If any one abandons the world by his own (act of) renunciation, the world comes to him (with homage) more and more.”
ترک دنیا هر که کرد از زهد خویش ** بیش آید پیش او دنیا و پیش
In one he said: “That which God hath given you He made sweet to you in (at the time of) bringing it into existence.480
در یکی گفته که آن چه‌‌ت داد حق ** بر تو شیرین کرد در ایجاد حق
He made it easy (blessed) to you, and do you take it gladly: do not throw yourself into anguish.”
بر تو آسان کرد و خوش آن را بگیر ** خویشتن را در میفگن در زحیر
In one he said: “Let go all that belongs to self, for it is wrong and bad to comply with your nature.”
در یکی گفته که بگذار آن خود ** کان قبول طبع تو ردست و بد
(Many) different roads have become easy (to follow): every one's religion has become (to him) as (dear) as life.
راههای مختلف آسان شده ست ** هر یکی را ملتی چون جان شده ست
If God's making (religion) easy were the (right) road, every Jew and Zoroastrian would have knowledge of Him.
گر میسر کردن حق ره بدی ** هر جهود و گبر از او آگه بدی
In one he said: “That (alone) is made easy (blessed) that (nothing but) spiritual food should be the life of the heart.”485
در یکی گفته میسر آن بود ** که حیات دل غذای جان بود
When the enjoyments of the (sensual) nature are past, like brackish soil they raise no produce and crop.
هر چه ذوق طبع باشد چون گذشت ** بر نیارد همچو شوره ریع و کشت
The produce thereof is naught but penitence; the sale thereof yields only loss.
جز پشیمانی نباشد ریع او ** جز خسارت پیش نارد بیع او
That is not “easy” in the end; its (true) name ultimately is “hard.”
آن میسر نبود اندر عاقبت ** نام او باشد معسر عاقبت
Distinguish the hard from the easy: consider (what is) the goodliness of this and that in the end.
تو معسر از میسر باز دان ** عاقبت بنگر جمال این و آن
In one he said: “Seek a master (teacher): you will not find foresight as to the end among the qualities derived from ancestors.”490
در یکی گفته که استادی طلب ** عاقبت بینی نیابی در حسب
Every sort of religious sect foresaw the end (according to their own surmise): of necessity they fell captive to error.
عاقبت دیدند هر گون ملتی ** لاجرم گشتند اسیر زلتی
To foresee the end is not (as simple as) a hand-loom; otherwise, how would there have been difference in religions?
عاقبت دیدن نباشد دست‌‌باف ** ور نه کی بودی ز دینها اختلاف