Divan-e Shams› Ghazal 9 ← previous · next →
Divan-e Shams · G9 · 7 beyts
غزل شمارهٔ ۹
This ghazal is a sustained, ecstatic address to the Sāqī, a figure representing the spiritual guide or God who pours the wine of divine knowledge. The speaker begins by dismissing sober advice in favor of the “soul-increasing cup,” which must be served secretly, away from the uninitiated (beyts 1-2). A sharp turn occurs in couplets 3 and 4, where the poem contrasts this divine wine with mere bread (نان), the symbol for worldly needs and lower spiritual appetites. The speaker declares they have come for the Sultan's feast, not for beggarly scraps, identifying the Sāqī as the very “soul of the soul.” The poem then outlines the proper order of serving: first the elder (پیر), then the rest of the intoxicated lovers (مستان), showing a respect for the spiritual hierarchy even in ecstasy (beyt 5). The final couplets are a direct assault on inhibition; the speaker commands the Sāqī, the “enemy of shame and modesty,” to destroy all hesitation with wine, so that fortune itself might smile upon them (beyts 6-7). The insistent refrain, “Sāqiyā,” anchors each couplet in this desperate, loving, and audacious plea for union.
Open any couplet for its own page — rendering, commentary, hard words.
- G9:1 من از کجا پند از کجا، باده بگردان ساقیاآن جام جان افزای را، برریز بر جان ساقیا Where am I, and where is advice? Pass the wine around, Sāqī!That soul-increasing cup—pour it over my soul, Sāqī!The speaker declares a radical break from conventional wisdom and rational counsel, demanding the wine of spiritual ecstasy instead.
- G9:2 بر دست من نِه جام جان، ای دستگیر عاشقاندور از لب بیگانگان، پیش آر پنهان ساقیا Place the cup of the soul in my hand, O helper of lovers!Far from the lips of strangers, bring it forth in secret, Sāqī!He asks for this intimate spiritual experience to be given directly to him, emphasizing that such mysteries should be kept hidden from those who would not understand.
- G9:3 نانی بده نان خواره را، آن طامع بیچاره راآن عاشق نانباره را، کنجی بخسبان ساقیا Give bread to the bread-eater, that wretched, greedy man;as for that lover of crusts, put him to sleep in a corner, Sāqī!The speaker dismisses those who are only concerned with material sustenance or superficial religious rewards, asking the Sāqī to satisfy them with trifles and leave them aside.
- G9:4 ای جانِ جانِ جانِ جان، ما نامدیم از بهر نانبرجَه گدارویی مکن، در بزم سلطان ساقیا O Soul of the soul of the soul of the soul, we did not come for bread!Leap up! Stop this begging! We are at the Sultan’s feast, Sāqī!Addressing the Sāqī with the highest possible praise, the speaker clarifies that their purpose is purely spiritual, urging an end to any behavior suited for beggars when they are in the presence of the divine King.
- G9:5 اول بگیر آن جام مِه، بر کفهٔ آن پیر نِهچون مست گردد پیر ده، رو سوی مستان ساقیا First take that great cup, place it in the palm of that elder;when the elder becomes drunk, then turn your face toward the drunks, Sāqī!The speaker outlines the proper etiquette for serving this spiritual wine: first honor the spiritual master or elder of the group, and only after he is intoxicated should the others be served.
- G9:6 رو سخت کن ای مرتجا، مست از کجا شرم از کجاور شرم داری، یک قدح بر شرم افشان ساقیا Make your face stern, O you who are hoped for! Where is the drunkard, and where is shame?And if you feel any shame, sprinkle a goblet over that shame, Sāqī!He urges the Sāqī to be bold and resolute, arguing that shame has no place in the state of spiritual intoxication. If any shame remains, it too should be drowned in wine.
- G9:7 برخیز ای ساقی بیا، ای دشمن شرم و حیاتا بخت ما خندان شود، پیش آی خندان ساقیا Arise, O Sāqī, come! O enemy of shame and modesty!So that our fortune may start laughing, come forward laughing, Sāqī!The final plea is for the Sāqī, now identified as the active destroyer of social convention, to come forward joyfully, so that his joyous presence will bring good fortune to the lovers.
ganjoor: sh9 · public domain