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;