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5
2688-2712

  • All the notables and grandees rose up and made their palaces ready to receive him,
  • جمله اعیان و مهان بر خاستند  ** قصرها از بهر او آراستند 

  • (But) he said, “I do not come from (motives of) self-advertisement: I come not save in humility and beggary.
  • گفت من از خودنمایی نامدم  ** جز به خواری و گدایی نامدم 

  • I have no intention of talking and discoursing: I will go about from door to door with a basket in my hand. 2690
  • نیستم در عزم قال و قیل من  ** در به در گردم به کف زنبیل من 

  • I am devoted to the (Divine) edict, for ’tis commanded by God that I should be a beggar, a beggar, a beggar.
  • بنده فرمانم که امرست از خدا  ** که گدا باشم گدا باشم گدا 

  • I will not use choice expressions in begging: I will tread the way of none but the vile beggars,
  • در گدایی لفظ نادر ناورم  ** جز طریق خس گدایان نسپرم 

  • That I may be completely overwhelmed with abasement, and that I may hear abusive words from high and low.
  • تا شوم غرقه‌ی مذلت من تمام  ** تا سقطها بشنوم از خاص و عام 

  • 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.’
  • امر حق جانست و من آن را تبع  ** او طمع فرمود ذل من طمع 

  • Since the Sultan of the Judgement desires covetousness from me, dust on the head of contentment henceforth! 2695
  • چون طمع خواهد ز من سلطان دین  ** خاک بر فرق قناعت بعد ازین 

  • He has desired covetousness: how should I be ambitious of glory? He has desired beggary: how should I exercise sovereignty?
  • او مذلت خواست کی عزت تنم  ** او گدایی خواست کی میری کنم 

  • Henceforth beggary and abasement are my (very) soul: in my wallet are twenty (consummate beggars like) ‘Abbás.”
  • بعد ازین کد و مذلت جان من  ** بیست عباس‌اند در انبان من 

  • 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).”
  • شیخ بر می‌گشت زنبیلی به دست  ** شیء لله خواجه توفیقیت هست 

  • 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!”
  • برتر از کرسی و عرش اسرار او  ** شیء لله شیء لله کار او 

  • The prophets, every one, ply this same trade: the people (to whom they are sent) are (really) destitute, (yet) they (the prophets) practise beggary, 2700
  • انبیا هر یک همین فن می‌زنند  ** خلق مفلس کدیه ایشان می‌کنند 

  • Crying, “Lend to God, lend to God,” and persevering contrariously in (the exhortation) “Help God!”
  • اقرضوا الله اقرضوا الله می‌زنند  ** بازگون بر انصروا الله می‌تنند 

  • 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 

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