رفت کنج خلوتی و آن را بخواند ** وز تحیر واله و حیران بماند
He went into a solitary nook and read it and remained lost in bewilderment and amazement,
که بدین سان گنج‌نامه‌ی بی‌بها ** چون فتاده ماند اندر مشقها
(Wondering) how a priceless treasure-scroll of this sort had fallen and been left among the (stationer's) papers.
باز اندر خاطرش این فکر جست ** کز پی هر چیز یزدان حافظست
(Then) again the thought darted into his mind, that God is the guardian for everything,
کی گذارد حافظ اندر اکتناف ** که کسی چیزی رباید از گزاف
(And) how should the Guardian, in (His) circumspection, let any one recklessly carry off anything?
گر بیابان پر شود زر و نقود ** بی رضای حق جوی نتوان ربود 1930
Though the desert be filled with gold and (silver) money, not a single mite can be taken away without God's approval;
ور بخوانی صد صحف بی سکته‌ای ** بی قدر یادت نماند نکته‌ای
And though you read a hundred volumes without a pause, you will not remember a single point (of argument) without the Divine decree;
ور کنی خدمت نخوانی یک کتاب ** علمهای نادره یابی ز جیب
But if you serve God and do not read a single book, you will learn rare sciences from your (own) bosom.
شد ز جیب آن کف موسی ضو فشان ** کان فزون آمد ز ماه آسمان
The hand of Moses was spreading from his bosom a radiance that surpassed the moon in the sky,
کانک می‌جستی ز چرخ با نهیب ** سر بر آوردستت ای موسی ز جیب
Saying (implicitly), “That which thou wert seeking from the terrible celestial sphere hath uprisen, O Moses, from thy own bosom,
تا بدانی که آسمانهای سمی ** هست عکس مدرکات آدمی 1935
In order that thou mayst know that the lofty heavens are the reflexion of the perceptive (rational) faculties of Man.”
نی که اول دست برد آن مجید ** از دو عالم پیشتر عقل آفرید
Is it not (the case) that the hand of the Glorious God created Reason first (of all), before (the creation of) the two worlds?
این سخن پیدا و پنهانست بس ** که نباشد محرم عنقا مگس
This discourse is clear (to some) and exceedingly recondite (to others), for the fly is not intimate with the ‘Anqá.
باز سوی قصه باز آ ای پسر ** قصه‌ی گنج و فقیر آور به سر
O son, return once more to the tale: bring the tale of the treasure and the fakir to an end.
تمامی قصه‌ی آن فقیر و نشان جای آن گنج
Conclusion of the Story of the fakir and (a description of) the signs indicating the position of the treasure.
اندر آن رقعه نبشته بود این ** که برون شهر گنجی دان دفین
This is what was written in the scroll—“Know that outside of the town a treasure is buried.
آن فلان قبه که در وی مشهدست ** پشت او در شهر و در در فدفدست 1940
(Go to) such-and-such a domed building in which there is a martyr's shrine, with its back to the town and its gate towards the desert.
پشت با وی کن تو رو در قبله آر ** وانگهان از قوس تیری بر گذار
Turn your back to it and face the qibla (Mecca) and then let loose an arrow from your bow.
چون فکندی تیر از قوس ای سعاد ** بر کن آن موضع که تیرت اوفتاد
When you have shot the arrow from your bow, O fortunate one, dig up the place where your arrow fell.”
پس کمان سخت آورد آن فتی ** تیر پرانید در صحن فضا
Thereupon the youth fetched a strongbow and let fly an arrow into the expanse of (aerial) space,
زو تبر آورد و بیل او شاد شاد ** کند آن موضع که تیرش اوفتاد
And quickly and with great joy brought a pick-axe and mattock and dug up the spot where his arrow had fallen;
کند شد هم او و هم بیل و تبر ** خود ندید از گنج پنهانی اثر 1945
(But) both he and the mattock and pick-axe were worn out (in vain efforts), and he found not even a trace of the hidden treasure.
هم‌چنین هر روز تیر انداختی ** لیک جای گنج را نشناختی
Every day in like fashion he was shooting arrows, but never getting to know the situation of the treasure.
چونک این را پیشه کرد او بر دوام ** فجفجی در شهر افتاد و عوام
Since he made this his continual practice, a whispered rumour arose in the city and (among) the people.
فاش شدن خبر این گنج و رسیدن به گوش پادشاه
How the news of this treasure became known and reached the ears of the king.
پس خبر کردند سلطان را ازین ** آن گروهی که بدند اندر کمین
Then the party (of informers) who lay in ambush gave information of this to the king,
عرضه کردند آن سخن را زیردست ** که فلانی گنج‌نامه یافتست
And submitted the matter (to him) secretly, saying that such-and-such an one had found a treasure-scroll.
چون شنید این شخص کین با شه رسید ** جز که تسلیم و رضا چاره ندید 1950
When this person (the fakir) heard that it had come to (the knowledge of) the king, he saw no remedy but resignation and acquiescence;
پیش از آنک اشکنجه بیند زان قباد ** رقعه را آن شخص پیش او نهاد
(So), ere he should suffer (torture on) the rack by order of the Emperor, that person laid the note (of the treasure) before him,
گفت تا این رقعه را یابیده‌ام ** گنج نه و رنج بی‌حد دیده‌ام
Saying, “(Ever) since I found this scroll, I have seen no treasure but (only) infinite trouble.
خود نشد یک حبه از گنج آشکار ** لیک پیچیدم بسی من هم‌چو مار
Not even a single mite of treasure has been discovered, but I have writhed very much, like a snake.
مدت ماهی چنینم تلخ‌کام ** که زیان و سود این بر من حرام
During a (whole) month I have been in bitter distress like this, for loss or gain (accruing) from this (treasure-scroll) is forbidden to me.
بوک بختت بر کند زین کان غطا ** ای شه پیروزجنگ و دزگشا 1955
Maybe thy fortune will disclose (to thee) this mine (of riches), O king (who art) victorious in war and the conqueror of fortresses.”
مدت شش ماه و افزون پادشاه ** تیر می‌انداخت و برمی‌کند چاه
For six long months and more the king shot arrows and dug pits (where the arrows fell).
هرکجا سخته کمانی بود چست ** تیر داد انداخت و هر سو گنج جست
Wherever an energetic drawer of the strongbow was (to be found), he (the king) gave (him) arrows to shoot and searched for the treasure in every direction.
غیر تشویش و غم و طامات نی ** هم‌چو عنقا نام فاش و ذات نی
(The result was) nothing but vexation and grief and futilities: as (in the case of) the ‘Anqá, the name (of the treasure) was known to all, but the essence (reality) was non-existent.
نومید شدن آن پادشاه از یافتن آن گنج و ملول شدن او از طلب آن
How the king despaired of finding the treasure and became weary of searching for it.
چونک تعویق آمد اندر عرض و طول ** شاه شد زان گنج دل سیر و ملول
When he met with obstacles (to success) in (all) the breadth and length (of his enterprise), the king became sick at heart and weary.
دشتها را گز گز آن شه چاه کند ** رقعه را از خشم پیش او فکند 1960
(After) the king (had) dug pits in the deserts, yard by yard, he threw the scroll wrathfully before him (the fakir).
گفت گیر این رقعه کش آثار نیست ** تو بدین اولیتری کت کار نیست
“Take this scroll,” said he, “which has no (good) effects; you are the fittest (owner) for it, since you have no work.
نیست این کار کسی کش هست کار ** که بسوزد گل بگردد گرد خار
It is no use for one who has work (to do) that he should burn the rose and go about (busy himself with) the thorn.
نادر افتد اهل این ماخولیا ** منتظر که روید از آهن گیا
’Tis singular (how) the victims of this melancholy madness expect grass to grow from iron.
سخت جانی باید این فن را چو تو ** تو که داری جان سخت این را بجو
This specialty needs a man of stout heart like you: do you, who have a stout heart, search for this (treasure).
گر نیابی نبودت هرگز ملال ** ور بیابی آن به تو کردم حلال 1965
If you cannot find it, you will never weary (of seeking); and if you find it, I grant you the right of possession.”
عقل راه ناامیدی کی رود ** عشق باشد کان طرف بر سر دود
How should Reason wend the way of despair? ’Tis Love that runs on its head in that direction.
لاابالی عشق باشد نی خرد ** عقل آن جوید کز آن سودی برد
Love is reckless, not Reason: Reason seeks that from which it may get some profit.
ترک‌تاز و تن‌گداز و بی‌حیا ** در بلا چون سنگ زیر آسیا
(The lover is) fierce in onset and body-consuming and unabashed: in tribulation, like the nether millstone;
سخت‌رویی که ندارد هیچ پشت ** بهره‌جویی را درون خویش کشت
A hard-faced one that has no back: he has killed in himself the seeking of self-interest.
پاک می‌بازد نباشد مزدجو ** آنچنان که پاک می‌گیرد ز هو 1970
He gambles (everything) clean away, he seeks no reward, even as he receives (everything) clean (as a free gift) from Him (God).
می‌دهد حق هستیش بی‌علتی ** می‌سپارد باز بی‌علت فتی
God gives him his existence without any cause: the devoted (lover) yields it up again without cause;
که فتوت دادن بی علتست ** پاک‌بازی خارج هر ملتست
For devotion consists in giving without cause: gambling (one's self) clean away (pure self-sacrifice) is outside of (transcends) every religion.
زانک ملت فضل جوید یا خلاص ** پاک بازانند قربانان خاص
Forasmuch as religion seeks (Divine) grace or salvation, those who gamble (everything) clean away are (God's) chosen favourites.
نی خدا را امتحانی می‌کنند ** نی در سود و زیانی می‌زنند
Neither do they put God to any test, nor do they knock at the door of any profit or loss.
باز دادن شاه گنج‌نامه را به آن فقیر کی بگیر ما از سر این برخاستیم
How the king gave back the treasure-scroll to the fakir, saying, “Take it: we are quit of it.”
چونک رقعه‌ی گنج پر آشوب را ** شه مسلم داشت آن مکروب را 1975
When the king handed over to that grief-stricken man the treasure-scroll (which was) fraught with commotion,