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2689-2738

  • 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;
  • شیخ گفتا خالقا من عاشقم  ** گر بجویم غیر تو من فاسقم 
  • (But) the Shaykh said, “O Creator, I am a lover: if I seek aught but Thee, I am impious.
  • هشت جنت گر در آرم در نظر  ** ور کنم خدمت من از خوف سقر 
  • If I should bring into view the Eight Paradises, or if I should serve Thee from fear of Hell,
  • ممنی باشم سلامت‌جوی من  ** زانک این هر دو بود حظ بدن  2715
  • (Then) I am (only) a believer seeking salvation, for both these (motives) are concerned with the body.”
  • عاشقی کز عشق یزدان خورد قوت  ** صد بدن پیشش نیرزد تره‌توت 
  • A hundred bodies are not worth a bean in the eyes of the lover who has received nutriment from God's love;
  • وین بدن که دارد آن شیخ فطن  ** چیز دگر گشت کم خوانش بدن 
  • And this body which the Shaykh of insight possesses has become something different: do not call it a body.
  • عاشق عشق خدا وانگاه مزد  ** جبرئیل متمن وانگاه دزد 
  • (To be) in love with God's love and then (desire) a wage! (To be) a trusted Gabriel and then a thief!
  • عاشق آن لیلی کور و کبود  ** ملک عالم پیش او یک تره بود 
  • In the eyes of that wretched lover of Laylá the kingdom of the world was (worthless as) a vegetable.
  • پیش او یکسان شده بد خاک و زر  ** زر چه باشد که نبد جان را خطر  2720
  • Earth and gold were alike in his eyes. What of gold? (Even) his life had no value (for him).
  • شیر و گرگ و دد ازو واقف شده  ** هم‌چو خویشان گرد او گرد آمده 
  • Lions and wolves and wild beasts were acquainted with him and gathered round him like kinsfolk,
  • کین شدست از خوی حیوان پاک پاک  ** پر ز عشق و لحم و شحمش زهرناک 
  • (Knowing) that this man had become entirely purged of animality and filled with love, and that his flesh and fat were poisonous (to them).
  • زهر دد باشد شکرریز خرد  ** زانک نیک نیک باشد ضد بد 
  • 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.
  • لحم عاشق را نیارد خورد دد  ** عشق معروفست پیش نیک و بد 
  • The wild beast dare not devour the flesh of the lover: Love is known both to the good and the evil;
  • ور خورد خود فی‌المثل دام و ددش  ** گوشت عاشق زهر گردد بکشدش  2725
  • And if the wild beast devour him even parabolically, the lover's flesh will become poison and kill him.
  • هر چه جز عشقست شد ماکول عشق  ** دو جهان یک دانه پیش نول عشق 
  • Everything except love is devoured by Love: to the beak of Love the two worlds are (but) a single grain.
  • دانه‌ای مر مرغ را هرگز خورد  ** کاهدان مر اسپ را هرگز چرد 
  • Does a grain ever devour the bird? Does the manger ever feed on the horse?
  • بندگی کن تا شوی عاشق لعل  ** بندگی کسبیست آید در عمل 
  • 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).
  • بنده آزادی طمع دارد ز جد  ** عاشق آزادی نخواهد تا ابد 
  • The servant (of God) desires to be freed from Fortune; the lover (of God) nevermore desires to be free.
  • بنده دایم خلعت و ادرارجوست  ** خلعت عاشق همه دیدار دوست  2730
  • 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.
  • در نگنجد عشق در گفت و شنید  ** عشق دریاییست قعرش ناپدید 
  • Love is not contained in speech and hearing: Love is an ocean whereof the depth is invisible.
  • قطره‌های بحر را نتوان شمرد  ** هفت دریا پیش آن بحرست خرد 
  • The drops of the sea cannot be numbered: the Seven Seas are petty in comparison with that Ocean.
  • این سخن پایان ندارد ای فلان  ** باز رو در قصه‌ی شیخ زمان 
  • This discourse hath no end. Return, O reader, to the story of the Shaykh of the time.
  • در معنی لولاک لما خلقت الافلاک 
  • On the meaning of “But for thee, I would not have created the heavens.”
  • شد چنین شیخی گدای کو به کو  ** عشق آمد لاابالی اتقوا 
  • A Shaykh like this became a beggar (going) from street to street. Love is reckless: beware!
  • عشق جوشد بحر را مانند دیگ  ** عشق ساید کوه را مانند ریگ  2735
  • Love makes the sea boil like a kettle; Love crumbles the mountain like sand;
  • عشق‌بشکافد فلک را صد شکاف  ** عشق لرزاند زمین را از گزاف 
  • Love cleaves the sky with a hundred clefts; Love unconscionably makes the earth to tremble.
  • با محمد بود عشق پاک جفت  ** بهر عشق او را خدا لولاک گفت 
  • The pure Love was united with Mohammed: for Love's sake God said to him, “But for thee.”
  • منتهی در عشق چون او بود فرد  ** پس مر او را ز انبیا تخصیص کرد 
  • Since he alone was the ultimate goal in Love, therefore God singled him out from the (other) prophets,