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5
2703-2752

  • 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 

  • (But) the Shaykh said, “O Creator, I am a lover: if I seek aught but Thee, I am impious.
  • شیخ گفتا خالقا من عاشقم  ** گر بجویم غیر تو من فاسقم 

  • If I should bring into view the Eight Paradises, or if I should serve Thee from fear of Hell,
  • هشت جنت گر در آرم در نظر  ** ور کنم خدمت من از خوف سقر 

  • (Then) I am (only) a believer seeking salvation, for both these (motives) are concerned with the body.” 2715
  • مومنی باشم سلامت‌جوی من  ** زانک این هر دو بود حظ بدن 

  • A hundred bodies are not worth a bean in the eyes of the lover who has received nutriment from God's love;
  • عاشقی کز عشق یزدان خورد قوت  ** صد بدن پیشش نیرزد تره‌توت 

  • And this body which the Shaykh of insight possesses has become something different: do not call it a body.
  • وین بدن که دارد آن شیخ فطن  ** چیز دگر گشت کم خوانش بدن 

  • (To be) in love with God's love and then (desire) a wage! (To be) a trusted Gabriel and then a thief!
  • عاشق عشق خدا وانگاه مزد  ** جبرئیل متمن وانگاه دزد 

  • In the eyes of that wretched lover of Laylá the kingdom of the world was (worthless as) a vegetable.
  • عاشق آن لیلی کور و کبود  ** ملک عالم پیش او یک تره بود 

  • Earth and gold were alike in his eyes. What of gold? (Even) his life had no value (for him). 2720
  • پیش او یکسان شده بد خاک و زر  ** زر چه باشد که نبد جان را خطر 

  • Lions and wolves and wild beasts were acquainted with him and gathered round him like kinsfolk,
  • شیر و گرگ و دد ازو واقف شده  ** هم‌چو خویشان گرد او گرد آمده 

  • (Knowing) that this man had become entirely purged of animality and filled with love, and that his flesh and fat were poisonous (to them).
  • کین شدست از خوی حیوان پاک پاک  ** پر ز عشق و لحم و شحمش زهرناک 

  • The sweets scattered by Reason are poison to the wild beast, because the good of (that which is) good is antagonistic to (that which is) evil.
  • زهر دد باشد شکرریز خرد  ** زانک نیک نیک باشد ضد بد 

  • The wild beast dare not devour the flesh of the lover: Love is known both to the good and the evil;
  • لحم عاشق را نیارد خورد دد  ** عشق معروفست پیش نیک و بد 

  • And if the wild beast devour him even parabolically, the lover's flesh will become poison and kill him. 2725
  • ور خورد خود فی‌المثل دام و ددش  ** گوشت عاشق زهر گردد بکشدش 

  • Everything except love is devoured by Love: to the beak of Love the two worlds are (but) a single grain.
  • هر چه جز عشقست شد ماکول عشق  ** دو جهان یک دانه پیش نول عشق 

  • Does a grain ever devour the bird? Does the manger ever feed on the horse?
  • دانه‌ای مر مرغ را هرگز خورد  ** کاهدان مر اسپ را هرگز چرد 

  • Do service (to God), that perchance thou mayst become a lover: (devotional) service is a means of gaining (Love): it comes into action (produces an effect).
  • بندگی کن تا شوی عاشق لعل  ** بندگی کسبیست آید در عمل 

  • The servant (of God) desires to be freed from Fortune; the lover (of God) nevermore desires to be free.
  • بنده آزادی طمع دارد ز جد  ** عاشق آزادی نخواهد تا ابد 

  • The servant is always seeking a robe of honour and a stipend; all the lover's robe of honour is his vision of the Beloved. 2730
  • بنده دایم خلعت و ادرارجوست  ** خلعت عاشق همه دیدار دوست 

  • Love is not contained in speech and hearing: Love is an ocean whereof the depth is invisible.
  • در نگنجد عشق در گفت و شنید  ** عشق دریاییست قعرش ناپدید 

  • The drops of the sea cannot be numbered: the Seven Seas are petty in comparison with that Ocean.
  • قطره‌های بحر را نتوان شمرد  ** هفت دریا پیش آن بحرست خرد 

  • This discourse hath no end. Return, O reader, to the story of the Shaykh of the time.
  • این سخن پایان ندارد ای فلان  ** باز رو در قصه‌ی شیخ زمان 

  • On the meaning of “But for thee, I would not have created the heavens.”
  • در معنی لولاک لما خلقت الافلاک 

  • A Shaykh like this became a beggar (going) from street to street. Love is reckless: beware!
  • شد چنین شیخی گدای کو به کو  ** عشق آمد لاابالی اتقوا 

  • Love makes the sea boil like a kettle; Love crumbles the mountain like sand; 2735
  • عشق جوشد بحر را مانند دیگ  ** عشق ساید کوه را مانند ریگ 

  • Love cleaves the sky with a hundred clefts; Love unconscionably makes the earth to tremble.
  • عشق‌بشکافد فلک را صد شکاف  ** عشق لرزاند زمین را از گزاف 

  • The pure Love was united with Mohammed: for Love's sake God said to him, “But for thee.”
  • با محمد بود عشق پاک جفت  ** بهر عشق او را خدا لولاک گفت 

  • Since he alone was the ultimate goal in Love, therefore God singled him out from the (other) prophets,
  • منتهی در عشق چون او بود فرد  ** پس مر او را ز انبیا تخصیص کرد 

  • (Saying), “Had it not been for pure Love's sake, how should I have bestowed an existence on the heavens?
  • گر نبودی بهر عشق پاک را  ** کی وجودی دادمی افلاک را 

  • I have raised up the lofty celestial sphere, that thou mayst apprehend the sublimity of Love. 2740
  • من بدان افراشتم چرخ سنی  ** تا علو عشق را فهمی کنی 

  • Other benefits come from the celestial sphere: it is like the egg, (while) these (benefits) are consequential, like the chick.
  • منفعتهای دیگر آید ز چرخ  ** آن چو بیضه تابع آید این چو فرخ 

  • I have made the earth altogether lowly, that thou mayst gain some notion of the lowliness of lovers.
  • خاک را من خوار کردم یک سری  ** تا ز خواری عاشقان بویی بری 

  • We have given greenness and freshness to the earth, that thou mayst become acquainted with the (spiritual) transmutation of the dervish.”
  • خاک را دادیم سبزی و نوی  ** تا ز تبدیل فقیر آگه شوی 

  • These firm-set mountains describe (represent) to thee the state of lovers in steadfastness,
  • با تو گویند این جبال راسیات  ** وصف حال عاشقان اندر ثبات 

  • Although that (state) is a reality, while this (description) is (only) an image, O son, (which is employed) in order that he (who offers it) may bring it nearer to thy understanding. 2745
  • گرچه آن معنیست و این نقش ای پسر  ** تا به فهم تو کند نزدیک‌تر 

  • They liken anguish to thorns; it is not that (in reality), but they do so as a means of arousing (thy) attention.
  • غصه را با خار تشبیهی کنند  ** آن نباشد لیک تنبیهی کنند 

  • When they called a hard heart “stony,” that was (really) inappropriate, (but) they made it serve as a similitude.
  • آن دل قاسی که سنگش خواندند  ** نامناسب بد مثالی راندند 

  • The archetype of that (object of comparison) is inconceivable: put the blame on thy conceptual faculty, and do not regard it (the archetype) as negated (nonexistent).
  • در تصور در نیاید عین آن  ** عیب بر تصویر نه نفیش مدان 

  • How the Shaykh, in obedience to the intimation from the Unseen, went with his basket four times in one day to the house of a certain Amír for the purpose of begging; and how the Amír rebuked him for his impudence, and how he excused himself to the Amír.
  • رفتن این شیخ در خانه‌ی امیری بهر کدیه روزی چهار بار به زنبیل به اشارت غیب و عتاب کردن امیر او را بدان وقاحت و عذر گفتن او امیر را 

  • One day the Shaykh went four times to the palace of an Amír, in order to beg like a dervish,
  • شیخ روزی چار کرت چون فقیر  ** بهر کدیه رفت در قصر امیر 

  • (With) a basket in his hand, crying, “Something for God's sake! The Creator of the soul is seeking a piece of bread.” 2750
  • در کفش زنبیل و شی لله زنان  ** خالق جان می‌بجوید تای نان 

  • ’Tis preposterous, O son: it makes even Universal Reason giddy-headed (astounded).
  • نعلهای بازگونه‌ست ای پسر  ** عقل کلی را کند هم خیره‌سر 

  • When the Amír saw him, he said to him, “O impudent man, I will tell you something, (but) do not fasten on me the name of niggard.
  • چون امیرش دید گفتش ای وقیح  ** گویمت چیزی منه نامم شحیح