takHlīt-e-vazīr dar ahkām-e-injīl
How the vizier confused the ordinances of the Gospel.
sāḳht tūmāre ba-nām-e-har yake
naqsh-e-har tūmār dīgar maslake
He prepared a scroll in the name of (addressed to) each one,
the (written) form of each scroll (of) a different tenor,
hukm-hā-e-har yake nau'e digar
iiñ kHilāf-e-āñ za pāyāñ tā ba-sar
The ordinances of each (of) a diverse kind,
this contradicting that from the end to the beginning.
dar yake rāh-e-riyāzat rā-o-jū'
rukn-e-tauba karda-o-shart-e-rujū'
In one he made the path of asceticism and hunger to be
the basis of repentance and the condition (necessary) for conversion.
dar yake gufta riyāzat suud niist
andarīñ rah maḳhlasī juz juud niist
In one he said: Asceticism profits naught: in this
Way there is no place (means) of deliverance but generosity.
dar yake gufta ki jū'-o-jūd-e-tū
shirk bāshad az tu bā-mā'būd-e-tū
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.
juz tavakkul juz ki taslīm-e-tamām
dar ġham-o-rāhat hama makrast-o-dām
Excepting trust (in God) and complete resignation
in sorrow and joy, all is a deceit and snare.
dar yake gufta ki vājib ḳhidmatast
varna andesha-e-tavakkul tohmatast
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.
dar yake gufta ki amr-o-nahi haast
bahr-e-kardan niist sharh-e-'ijz maast
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),
tā ki 'ijz-e-ḳhud ba-bīnem andar aañ
qudrat-e-haq rā ba-dānem aañ zamāñ
So that we may behold our weakness therein
and at that time recognise the power of Him.
dar yake gufta ki 'ijz-e-ḳhud ma-bīñ
kufr-e-ne'amat kardanast aañ 'ijz hiiñ
In one he said: Do not regard your weakness:
that weakness is an act of ingratitude. Beware!
qudrat-e-kHud-bīñ ki iiñ qudrat az uust
qudrat-e-tū ne'amat-e-ū daañ ki huust
Regard your power, for this power is from Him:
know that your power is the gift of Him who is Hú (the Absolute God).
dar yake gufta kazīñ do bar guzar
but buvad har che ba-gunjad dar nazar
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).
dar yake gufta ma-kush iiñ sham' rā
kiiñ nazar chuuñ sham' aamad jam' rā
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.
az nazar chuuñ ba-guzrī-o-az ḳhayāl
kushta bāshī nīm-shab sham'-e-visāl
When you relinquish sight and phantasy (too soon),
you will have put out the candle of union at midnight.
dar yake gufta ba-kush baake ma-dār
tā 'ivaz biinī nazar rā sad hazār
In one he said: Put it out—have no fear—
that you may see myriads of sights in exchange;
ki za kushtan sham' jaañ afzūñ shavad
lailā-at az sabr-e-tū majnūñ shavad
For by putting it out the candle of the spirit is increased:
by your self-denial your Laylá (beloved) becomes your Majnún (lover).
tark-e-duniyā har ki kard az zohd-e-ḳhvesh
pesh aamad pesh-e-ū duniyā-o-besh
If any one abandons the world by his own (act of) renunciation,
the world comes to him (with homage) more and more.
dar yake gufta ki āñchet daad haq
bar tū shīrīñ kard dar ījād haq
In one he said: That which God hath given you He made
sweet to you in (at the time of) bringing it into existence.
bar tū āsāñ kard-o-kHush aañ rā ba-gīr
ḳhveshtan rā dar me-afgan dar zahīr
He made it easy (blessed) to you, and do you
take it gladly: do not throw yourself into anguish.
dar yake gufta ki ba-guzār-ān-e-ḳhud
kaañ qubūl-e-tab' tū raddast-o-bad
In one he said: Let go all that belongs to self,
for it is wrong and bad to comply with your nature.
rāh-hā-e-mukHtalif āsāñ shudast
har yake rā millate chuuñ jaañ shudast
(Many) different roads have become easy (to follow):
every one's religion has become (to him) as (dear) as life.
gar muyassar kardan-e-haq rah bude
har jahūd-o-gabr azū aagah bude
If God's making (religion) easy were the (right) road,
every Jew and Zoroastrian would have knowledge of Him.
dar yake gufta muyassar aañ buvad
ki hayāt-e-dil ġhizā-e-jāñ buvad
In one he said: That (alone) is made easy (blessed) that
(nothing but) spiritual food should be the life of the heart.
har-che zauq-e-tab' bāshad chuuñ guzasht
bar na-yārad ham-chu shūrah rai'-o-kisht
When the enjoyments of the (sensual) nature are past,
like brackish soil they raise no produce and crop.
juz pashemānī na-bāshad rai'-e-ū
juz kHasārāt besh nārad bai-e-ū
The produce thereof is naught but penitence;
the sale thereof yields only loss.
aañ muyassar na-buvad andar 'āqibat
nām-e-ū bāshad mo'assar 'āqibat
That is not easy in the end;
its (true) name ultimately is hard.
tū mo'assar az muyassar baaz daañ
'āqibat ba-nigar jamāl-e-īñ-o-āñ
Distinguish the hard from the easy:
consider (what is) the goodliness of this and that in the end.
dar yake gufta ki ustāde talab
'āqibat biinī na-yābī dar hasab
In one he said: Seek a master (teacher): you will not find
foresight as to the end among the qualities derived from ancestors.
'āqibat dīdand har guuñ millate
lājaram gashtand asīr-e-zallate
Every sort of religious sect foresaw the end
(according to their own surmise): of necessity they fell captive to error.
'āqibat dīdan na-bāshad dast baaf
varna ke buude za dīn-hā iḳhtilāf
To foresee the end is not (as simple as) a hand-loom;
otherwise, how would there have been difference in religions?
dar yake gufta ki ustā ham tuī
zāñ-ki ustā rā shanāsā ham tuī
In one he said: You are the master,
because you know the master.
mard bāsh-o-sukHra-e-mardāñ masho
rau sar-e-ḳhud-gīr-o-sargardāñ masho
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).
dar yake gufta ki iiñ jumla yakīst
har ki uu do bīnad ahval mard kiist
In one he said: All this (multiplicity) is one:
whoever sees two is a squint-eyed manikin.
dar yake gufta ki sad yak chuuñ buvad
īñ-ki andeshad magar majnūñ buvad
In one he said: How should a hundred be one?
He who thinks this is surely mad.
har yake qaulest zidd-e-ham digar
chuuñ yake bāshad yake zahr-o-shakar
The doctrines, every one, are contrary to each other:
how should they be one? Are poison and sugar one?
tā za zahr-o-az shakar dar na-guzrī
ke za vahdat-o-za yake bū-e-barī
Until you pass beyond (the difference of) poison and sugar,
how will you catch a scent from the garden of Unity?
iiñ namat viiñ nau' dah daftar-o-do
bar navisht aañ dīn-e-'īsā rā 'adū
Twelve scrolls of this style and fashion were drawn
up in writing by that enemy to the religion of Jesus.
takHlit-e-wazir dar ahkaam-e-injil
How the vizier confused the ordinances of the Gospel.
saKHt tumare ba-nam-e-har yake
naqsh-e-har tumar digar maslake
He prepared a scroll in the name of (addressed to) each one,
the (written) form of each scroll (of) a different tenor,
hukm-ha-e-har yake nau'e digar
in kHilaf-e-an za payan ta ba-sar
The ordinances of each (of) a diverse kind,
this contradicting that from the end to the beginning.
dar yake rah-e-riyazat ra-o-ju'
rukn-e-tauba karda-o-shart-e-ruju'
In one he made the path of asceticism and hunger to be
the basis of repentance and the condition (necessary) for conversion.
dar yake gufta riyazat sud nist
andarin rah maKHlasi juz jud nist
In one he said: Asceticism profits naught: in this
Way there is no place (means) of deliverance but generosity.
dar yake gufta ki ju'-o-jud-e-tu
shirk bashad az tu ba-ma'bud-e-tu
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.
juz tawakkul juz ki taslim-e-tamam
dar gham-o-rahat hama makrast-o-dam
Excepting trust (in God) and complete resignation
in sorrow and joy, all is a deceit and snare.
dar yake gufta ki wajib KHidmatast
warna andesha-e-tawakkul tohmatast
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.
dar yake gufta ki amr-o-nahi hast
bahr-e-kardan nist sharh-e-'ijz mast
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),
ta ki 'ijz-e-KHud ba-binem andar aan
qudrat-e-haq ra ba-danem aan zaman
So that we may behold our weakness therein
and at that time recognise the power of Him.
dar yake gufta ki 'ijz-e-KHud ma-bin
kufr-e-ne'amat kardanast aan 'ijz hin
In one he said: Do not regard your weakness:
that weakness is an act of ingratitude. Beware!
qudrat-e-kHud-bin ki in qudrat az ust
qudrat-e-tu ne'amat-e-u dan ki hust
Regard your power, for this power is from Him:
know that your power is the gift of Him who is Hú (the Absolute God).
dar yake gufta kazin do bar guzar
but buwad har che ba-gunjad dar nazar
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).
dar yake gufta ma-kush in sham' ra
kin nazar chun sham' aamad jam' ra
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.
az nazar chun ba-guzri-o-az KHayal
kushta bashi nim-shab sham'-e-visal
When you relinquish sight and phantasy (too soon),
you will have put out the candle of union at midnight.
dar yake gufta ba-kush bake ma-dar
ta 'iwaz bini nazar ra sad hazar
In one he said: Put it out—have no fear—
that you may see myriads of sights in exchange;
ki za kushtan sham' jaan afzun shawad
laila-at az sabr-e-tu majnun shawad
For by putting it out the candle of the spirit is increased:
by your self-denial your Laylá (beloved) becomes your Majnún (lover).
tark-e-duniya har ki kard az zohd-e-KHwesh
pesh aamad pesh-e-u duniya-o-besh
If any one abandons the world by his own (act of) renunciation,
the world comes to him (with homage) more and more.
dar yake gufta ki aanchet dad haq
bar tu shirin kard dar ijad haq
In one he said: That which God hath given you He made
sweet to you in (at the time of) bringing it into existence.
bar tu aasan kard-o-kHush aan ra ba-gir
KHweshtan ra dar me-afgan dar zahir
He made it easy (blessed) to you, and do you
take it gladly: do not throw yourself into anguish.
dar yake gufta ki ba-guzar-an-e-KHud
kan qubul-e-tab' tu raddast-o-bad
In one he said: Let go all that belongs to self,
for it is wrong and bad to comply with your nature.
rah-ha-e-mukHtalif aasan shudast
har yake ra millate chun jaan shudast
(Many) different roads have become easy (to follow):
every one's religion has become (to him) as (dear) as life.
gar muyassar kardan-e-haq rah bude
har jahud-o-gabr azu aagah bude
If God's making (religion) easy were the (right) road,
every Jew and Zoroastrian would have knowledge of Him.
dar yake gufta muyassar aan buwad
ki hayat-e-dil ghiza-e-jaan buwad
In one he said: That (alone) is made easy (blessed) that
(nothing but) spiritual food should be the life of the heart.
har-che zauq-e-tab' bashad chun guzasht
bar na-yarad ham-chu shurah rai'-o-kisht
When the enjoyments of the (sensual) nature are past,
like brackish soil they raise no produce and crop.
juz pashemani na-bashad rai'-e-u
juz kHasaraat besh narad bai-e-u
The produce thereof is naught but penitence;
the sale thereof yields only loss.
aan muyassar na-buwad andar 'aqibat
nam-e-u bashad mo'assar 'aqibat
That is not easy in the end;
its (true) name ultimately is hard.
tu mo'assar az muyassar baz dan
'aqibat ba-nigar jamal-e-in-o-an
Distinguish the hard from the easy:
consider (what is) the goodliness of this and that in the end.
dar yake gufta ki ustade talab
'aqibat bini na-yabi dar hasab
In one he said: Seek a master (teacher): you will not find
foresight as to the end among the qualities derived from ancestors.
'aqibat didand har gun millate
lajaram gashtand asir-e-zallate
Every sort of religious sect foresaw the end
(according to their own surmise): of necessity they fell captive to error.
'aqibat didan na-bashad dast baf
warna ke bude za din-ha iKHtilaf
To foresee the end is not (as simple as) a hand-loom;
otherwise, how would there have been difference in religions?
dar yake gufta ki usta hum tui
zan-ki usta ra shanasa hum tui
In one he said: You are the master,
because you know the master.
mard bash-o-sukHra-e-mardan masho
rau sar-e-KHud-gir-o-sargardan masho
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).
dar yake gufta ki in jumla yakist
har ki u do binad ahwal mard kist
In one he said: All this (multiplicity) is one:
whoever sees two is a squint-eyed manikin.
dar yake gufta ki sad yak chun buwad
in-ki andeshad magar majnun buwad
In one he said: How should a hundred be one?
He who thinks this is surely mad.
har yake qaulest zidd-e-ham digar
chun yake bashad yake zahr-o-shakar
The doctrines, every one, are contrary to each other:
how should they be one? Are poison and sugar one?
ta za zahr-o-az shakar dar na-guzri
ke za wahdat-o-za yake bu-e-bari
Until you pass beyond (the difference of) poison and sugar,
how will you catch a scent from the garden of Unity?
in namat win nau' dah daftar-o-do
bar nawisht aan din-e-'isa ra 'adu
Twelve scrolls of this style and fashion were drawn
up in writing by that enemy to the religion of Jesus.
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