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1
486-510

  • 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

  • Although there are thousands of colours on dry land, (yet) fishes are at war with dryness.
  • گر چه در خشکی هزاران رنگهاست ** ماهیان را با یبوست جنگهاست‌‌

  • Who is the fish and what is the sea in (my) simile, that the King Almighty and Glorious should resemble them?
  • کیست ماهی چیست دریا در مثل ** تا بدان ماند ملک عز و جل‌‌

  • In (the world of) existence myriads of seas and fishes prostrate themselves in adoration before that Munificence and Bounty. 505
  • صد هزاران بحر و ماهی در وجود ** سجده آرد پیش آن اکرام و جود

  • How many a rain of largesse hath rained, so that the sea was made thereby to scatter pearls!
  • چند باران عطا باران شده ** تا بدان آن بحر در افشان شده‌‌

  • How many a sun of generosity hath shone, so that cloud and sea learned to be bountiful!
  • چند خورشید کرم افروخته ** تا که ابر و بحر جود آموخته‌‌

  • The sunbeams of Wisdom struck on soil and clay, so that the earth became receptive of the seed.
  • پرتو دانش زده بر آب و طین ** تا شده دانه پذیرنده‌‌ی زمین‌‌

  • The soil is faithful to its trust, and whatever you have sown in it, you carry away the (equivalent in) kind thereof without fraud (on the part of the soil).
  • خاک امین و هر چه در وی کاشتی ** بی‌‌خیانت جنس آن برداشتی‌‌

  • It has derived this faithfulness from that (Divine) faithfulness, inasmuch as the sun of Justice has shone upon it. 510
  • این امانت ز آن امانت یافته ست ** کافتاب عدل بر وی تافته ست‌‌