English    Türkçe    فارسی   

5
2688-2712

  • 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).

  • گنجهای خاک تا هفتم طبق  ** عرضه کرده بود پیش شیخ حق 
  • God had offered to the Shaykh (all) the treasures of the earth down to the seventh tier;