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6
1930-1979

  • 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,

  • گشت آمن او ز خصمان و ز نیش  ** رفت و می‌پیچید در سودای خویش 
  • He (the fakir) became secure from rivals and annoyance, (so) he went and wrapped himself in his melancholy madness.

  • یار کرد او عشق درداندیش را  ** کلب لیسد خویش ریش خویش را 
  • He made sad-thoughted Love his friend: a dog licks his own sore himself.

  • عشق را در پیچش خود یار نیست  ** محرمش در ده یکی دیار نیست 
  • Love hath none to help him in his torment: there is not in the village one inhabitant familiar with him.

  • نیست از عاشق کسی دیوانه‌تر  ** عقل از سودای او کورست و کر 
  • None is more mad than the lover, (yet) Reason is blind and deaf to his melancholia,