از فرح خلقی به استقبال رفت ** او در آمد از ره دزدیده تفت
A (great) multitude joyfully went out to meet him, (but) he entered (the city) in haste and furtively.
جمله اعیان و مهان بر خاستند ** قصرها از بهر او آراستند
All the notables and grandees rose up and made their palaces ready to receive him,
گفت من از خودنمایی نامدم ** جز به خواری و گدایی نامدم
(But) he said, “I do not come from (motives of) self-advertisement: I come not save in humility and beggary.
نیستم در عزم قال و قیل من ** در به در گردم به کف زنبیل من 2690
I have no intention of talking and discoursing: I will go about from door to door with a basket in my hand.
بنده فرمانم که امرست از خدا ** که گدا باشم گدا باشم گدا
I am devoted to the (Divine) edict, for ’tis commanded by God that I should be a beggar, a beggar, a beggar.
در گدایی لفظ نادر ناورم ** جز طریق خس گدایان نسپرم
I will not use choice expressions in begging: I will tread the way of none but the vile beggars,
تا شوم غرقه‌ی مذلت من تمام ** تا سقطها بشنوم از خاص و عام
That I may be completely overwhelmed with abasement, and that I may hear abusive words from high and low.
امر حق جانست و من آن را تبع ** او طمع فرمود ذل من طمع
God's command is my (very) soul, and I am its follower: He has commanded me to be covetous, (for) ‘base is he that covets.’
چون طمع خواهد ز من سلطان دین ** خاک بر فرق قناعت بعد ازین 2695
Since the Sultan of the Judgement desires covetousness from me, dust on the head of contentment henceforth!
او مذلت خواست کی عزت تنم ** او گدایی خواست کی میری کنم
He has desired covetousness: how should I be ambitious of glory? He has desired beggary: how should I exercise sovereignty?
بعد ازین کد و مذلت جان من ** بیست عباس‌اند در انبان من
Henceforth beggary and abasement are my (very) soul: in my wallet are twenty (consummate beggars like) ‘Abbás.”
شیخ بر می‌گشت زنبیلی به دست ** شیء لله خواجه توفیقیت هست
The Shaykh would go about, with a basket in his hand, (saying, “Give) something, Sir, for God's sake, if He prompt you (to be generous).”
برتر از کرسی و عرش اسرار او ** شیء لله شیء لله کار او
His inward experiences were higher than the Footstool and the Throne (of God); his (external) business was (to cry), “Something for God's sake, something for God's sake!”
انبیا هر یک همین فن می‌زنند ** خلق مفلس کدیه ایشان می‌کنند 2700
The prophets, every one, ply this same trade: the people (to whom they are sent) are (really) destitute, (yet) they (the prophets) practise beggary,
اقرضوا الله اقرضوا الله می‌زنند ** بازگون بر انصروا الله می‌تنند
Crying, “Lend to God, lend to God,” and persevering contrariously in (the exhortation) “Help God!”
در به در این شیخ می‌آرد نیاز ** بر فلک صد در برای شیخ باز
This Shaykh is going as a suppliant from door to door, (while) in Heaven a hundred doors are opened for the Shaykh,
که آن گدایی که آن به جد می‌کرد او ** بهر یزدان بود نه از بهر گلو
Because the beggary that he practised (so) diligently was for the sake of God, not for the sake of his gullet;
ور بکردی نیز از بهر گلو ** آن گلو از نور حق دارد غلو
And even if he had done it for the sake of his gullet, that gullet hath (is endowed with) exorbitance by the Light of God.
در حق او خورد نان و شهد و شیر ** به ز چله وز سه روزه‌ی صد فقیر 2705
As regards him, the eating of bread and honey and the drinking of milk is better than the forty days' seclusion and the three days' fast of a hundred dervishes.
نور می‌نوشد مگو نان می‌خورد ** لاله می‌کارد به صورت می‌چرد
He eats Light, do not say he eats bread: he sows anemones (though) in appearance he feeds (on them).
چون شراری کو خورد روغن ز شمع ** نور افزاید ز خوردش بهر جمع
Like the flame that consumes the oil (wax) in a candle, from his eating and drinking there is an increase of light for the company.
نان‌خوری را گفت حق لاتسرفوا ** نور خوردن را نگفتست اکتفوا
God hath said, “Be not immoderate,” in reference to the eating of bread; He hath not said, “Be satisfied,” in reference to the eating of Light.
آن گلوی ابتلا بد وین گلو ** فارغ از اسراف و آمن از غلو
The former was the gullet subject to probation, while this (saintly) gullet was free from immoderation and secure from exorbitance.
امر و فرمان بود نه حرص و طمع ** آن چنان جان حرص را نبود تبع 2710
(In the case of the Shaykh) ’twas (by) the (Divine) command and order, not (from) greed and cupidity: a spirit like that is not a follower of greed.
گر بگوید کیمیا مس را بده ** تو به من خود را طمع نبود فره
If the elixir say to the copper, “Give thyself up to me,” cupidity does not prevail (over it).