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Masnavi I, 463-499
How the vizar confused the ordinances of the Gospel
He prepared a scroll in the name of (addressed to) each one.
the (written) form of each scroll of a different tenor,
The ordinances of each (of ) a diverse kind, this contradicting that
from the end to the beginning.
In one he made the path of asceticism and hunger to be the
basis of repentance and the condition (necessary) for conversion.
In one he said: "Asceticism profits naught: in this Way there
is no place (means) of deliverance but generosity."
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.
Excepting trust (in God) and complete resignation in sorrow
and joy all is a deceit and snare."
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."
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 fulfill them),
So that we may behold our weakness therein and at that
time, recognize the power of God."
In one he said: "Do not regard your weakness: that weakness
is an act of ingratitude. Beware!
Regard your power, for this power is from Him: know that
your power is a gift from Him who is Hu (the Absolute God)."
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)."
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.
When you relinquish sight and phantasy (too soon), you will
have put out the candle of union at midnight."
In one he said: "Put it out -- have no fear-- that you may
see myriads of sights in exchange;
For by putting it out the candle of the spirit is increased:
by your self-denial your Layla (beloved) becomes your Majnun
(lover).
If anyone abandons the world by his own (act of) renunciation,
the world comes to him (with homage) more and more."
In one he said: "That which God hath given you He made
sweet to you in bringing it into existence.
He made it easy (blessed) to you, and do you take it gladly:
do not throw yourself into anguish."
In one he said: "Let go all that belongs to self, for it is
wrong and bad to comply with your nature."
(Many) different roads have become easy (to follow): every
one's religion has become (to him) as (dear) as life.
If God's making (religion) easy were the (right) road, every
Jew and Zoroastrian would have knowledge of Him.
In one he said: "That (alone) is made easy (blessed) that
nothing but spiritual food should be the life of the heart."
When the enjoyments of the (sensual) nature are past, like
the brackish soil they raise no produce and crop.
The produce thereof is naught but penitence; the sale thereof
yields only loss, nothing more.
That is not "easy" in the end; its (true) name ultimately
is "hard."
Distinguish the hard from the easy: consider (what is) the
goodliness of this and that in the end.
In one he said: "Seek a master (teacher): you will not find
foresight as to the end among the qualities derived from ancestors."
Every sort of religious sect foresaw the end (according to
their own surmise): of necessity fell captive to error.
To foresee the end is not (as simple as) a hand-loom;
otherwise, how would there have been difference in religions?
In one he said: "You are the master, because you know the
master.
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)."
In one he said: "All this (multiplicity) is one: whoever sees
two is a squint-eyed manikin."
In one he said: "How should a hundred be one? He who
thinks this is surely mad."
The doctrines, every one, are contrary to each other: how
should they be one? Are poison and sugar one?
Until you pass beyond the difference of poison and sugar,
how will you catch a scent of unity and oneness?
Twelve books of this style and fashion were drawn up in
writing by that enemy to the religion of Jesus.
"The Mathnawi of Jalalu'ddin Rumi"
Edited and translated by Reynold A. Nicholson
Published by "E.J.W.Gibb Memorial",
Cambridge, England.
First published 1926, Reprinted 1990.
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