This Shaykh is going as a suppliant from door to door, (while) in Heaven a hundred doors are opened for the Shaykh,
در به در این شیخ می‌آرد نیاز ** بر فلک صد در برای شیخ باز
Because the beggary that he practised (so) diligently was for the sake of God, not for the sake of his gullet;
که آن گدایی که آن به جد می‌کرد او ** بهر یزدان بود نه از بهر گلو
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.
ور بکردی نیز از بهر گلو ** آن گلو از نور حق دارد غلو
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.2705
در حق او خورد نان و شهد و شیر ** به ز چله وز سه روزه‌ی صد فقیر
He eats Light, do not say he eats bread: he sows anemones (though) in appearance he feeds (on them).
نور می‌نوشد مگو نان می‌خورد ** لاله می‌کارد به صورت می‌چرد
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.
چون شراری کو خورد روغن ز شمع ** نور افزاید ز خوردش بهر جمع
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.
نان‌خوری را گفت حق لاتسرفوا ** نور خوردن را نگفتست اکتفوا
The former was the gullet subject to probation, while this (saintly) gullet was free from immoderation and secure from exorbitance.
آن گلوی ابتلا بد وین گلو ** فارغ از اسراف و آمن از غلو
(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.2710
امر و فرمان بود نه حرص و طمع ** آن چنان جان حرص را نبود تبع
If the elixir say to the copper, “Give thyself up to me,” cupidity does not prevail (over it).
گر بگوید کیمیا مس را بده ** تو به من خود را طمع نبود فره