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
In one he said: “You are the master, because you know the master.
در یکی گفته که استا هم تویی ** ز انکه استا را شناسا هم تویی
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).”
مرد باش و سخره‌‌ی مردان مشو ** رو سر خود گیر و سر گردان مشو
In one he said: “All this (multiplicity) is one: whoever sees two is a squint-eyed manikin.”495
در یکی گفته که این جمله یکی است ** هر که او دو بیند احول مردکی است
In one he said: “How should a hundred be one? He who thinks this is surely mad.”
در یکی گفته که صد یک چون بود ** این کی اندیشد مگر مجنون بود
The doctrines, every one, are contrary to each other: how should they be one? Are poison and sugar one?
هر یکی قولی است ضد همدگر ** چون یکی باشد یکی زهر و شکر
Until you pass beyond (the difference of) poison and sugar, how will you catch a scent from the garden of Unity?
تا ز زهر و از شکر در نگذری ** کی تو از گلزار وحدت بر بری
Twelve scrolls of this style and fashion were drawn up in writing by that enemy to the religion of Jesus.
این نمط وین نوع ده طومار و دو ** بر نوشت آن دین عیسی را عدو
Showing how this difference lies in the form of the doctrine, not in the real nature of the Way.
بیان آن که این اختلافات در صورت روش است نه در حقیقت راه
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.500
او ز یک رنگی عیسی بو نداشت ** وز مزاج خم عیسی خو نداشت
From that pure vat a garment of a hundred colours would become as simple and one-coloured as the zephyr.
جامه‌‌ی صد رنگ از آن خم صفا ** ساده و یک رنگ گشتی چون صبا
(This) is not the unicolority from which weariness ensues; nay, it is (a case) like (that of) fishes and clear water:
نیست یک رنگی کز او خیزد ملال ** بل مثال ماهی و آب زلال