ساقیا مرا دریاب
Saqiya Mara Daryab
“O Wine-Bearer, Find Me”
Lyrics
Lyrics updated · July 2026English Translation
O cupbearer, look after me — fill my cup with faithfulness I am drunk tonight from griefs — disgraced without having drunk
Do not make me repent, O ascetic, anymore from wine and intoxication Free me from all reckoning — make me heedless of my end
Perhaps the life of this existence, like her faithfulness My cup stays empty — may fate shatter my cup
I weep inwardly from fear of disgrace My quiet laughter will drag me to the end
Transliteration
Saqiya mara daryab, pur kon az wafa jamam Mastam imshab az gham ha, may nakhorda bad namam
Touba am madeh zahed, digar az may o masti Faregh az hesabam kon, ghafel az sar anjamam
Shayad omre ein hasti, choon wafaye o bashad Sagharam tuhi mand, beshkanad falak jamam
Man ze bime raswaye, gerya mekonam dar dil Mekoshad mara aakher, khandahaye aramam
Magzar in chonin az man ay tu qeblagahe dil Ay tamam omid-am ay khudaye eltafam
متن اصلی
ساقيا مرا درياب،پر کن از وفا جامم مستم امشب از غم ها، می نخورده بد نامم
توبه ام مده زاهد، ديگر از می و مستي فارغ از حسابم کن، غافل از سر انجامم
شايد عمر اين هستی، چون وفای او باشد ساغرم تُهی ماند، بشکند فلک جامم
من ز بيم رسوايی، گريه ميکنم در دل ميکشد مرا آخر، خنده های آرامم
مگذر این چنین از من ای تو قبله گاهی دل ای تمام امیدم ای خدای الطافم
O cupbearer, look after me — fill my cup with faithfulness; I am drunk tonight from griefs, disgraced without having drunk; do not make me repent from wine; free me from reckoning; I weep inwardly from fear of disgrace.
About This Recording
Saqiya Mara Daryab — O Cupbearer, Look After Me — is addressed to the saqi in one of the tradition's more complex registers: the speaker is already 'drunk from griefs' without having touched wine, which means the intoxication of grief is indistinguishable from the intoxication of wine, and the disgrace is the same. The cup being requested is not to add to the intoxication but to legitimize it — to replace the shameful drunkenness of grief with the at-least-explicable drunkenness of wine.
'Do not make me repent, O ascetic, anymore from wine and intoxication / Free me from all reckoning — make me heedless of my end' — the ascetic (zahid) who would impose repentance is the standard obstacle in the ghazal's antinomian tradition. The appeal to be freed from reckoning (hisab) and made heedless of one's end is an appeal for the same amnesia that genuine intoxication provides — not to know what is coming, not to be required to account for what has been.
'I weep inwardly from fear of disgrace / My quiet laughter will drag me to the end' — the final couplet's paradox is the most acute: the speaker weeps inside from fear of the disgrace that their outward laughter might produce. The laughter is a performance; beneath it is weeping. And this quiet laughter — the social mask — will persist until the end. The cup is asked for as a way to make the mask unnecessary; the song ends without the cup arriving.
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