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6
1947-1996

  • Since he made this his continual practice, a whispered rumour arose in the city and (among) the people.
  • چونک این را پیشه کرد او بر دوام  ** فجفجی در شهر افتاد و عوام 

  • How the news of this treasure became known and reached the ears of the king.
  • فاش شدن خبر این گنج و رسیدن به گوش پادشاه 

  • Then the party (of informers) who lay in ambush gave information of this to the king,
  • پس خبر کردند سلطان را ازین  ** آن گروهی که بدند اندر کمین 

  • And submitted the matter (to him) secretly, saying that such-and-such an one had found a treasure-scroll.
  • عرضه کردند آن سخن را زیردست  ** که فلانی گنج‌نامه یافتست 

  • When this person (the fakir) heard that it had come to (the knowledge of) the king, he saw no remedy but resignation and acquiescence; 1950
  • چون شنید این شخص کین با شه رسید  ** جز که تسلیم و رضا چاره ندید 

  • (So), ere he should suffer (torture on) the rack by order of the Emperor, that person laid the note (of the treasure) before him,
  • پیش از آنک اشکنجه بیند زان قباد  ** رقعه را آن شخص پیش او نهاد 

  • Saying, “(Ever) since I found this scroll, I have seen no treasure but (only) infinite trouble.
  • گفت تا این رقعه را یابیده‌ام  ** گنج نه و رنج بی‌حد دیده‌ام 

  • Not even a single mite of treasure has been discovered, but I have writhed very much, like a snake.
  • خود نشد یک حبه از گنج آشکار  ** لیک پیچیدم بسی من هم‌چو مار 

  • 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.
  • مدت ماهی چنینم تلخ‌کام  ** که زیان و سود این بر من حرام 

  • Maybe thy fortune will disclose (to thee) this mine (of riches), O king (who art) victorious in war and the conqueror of fortresses.” 1955
  • بوک بختت بر کند زین کان غطا  ** ای شه پیروزجنگ و دزگشا 

  • For six long months and more the king shot arrows and dug pits (where the arrows fell).
  • مدت شش ماه و افزون پادشاه  ** تیر می‌انداخت و برمی‌کند چاه 

  • 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.
  • هرکجا سخته کمانی بود چست  ** تیر داد انداخت و هر سو گنج جست 

  • (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.
  • غیر تشویش و غم و طامات نی  ** هم‌چو عنقا نام فاش و ذات نی 

  • How the king despaired of finding the treasure and became weary of searching for it.
  • نومید شدن آن پادشاه از یافتن آن گنج و ملول شدن او از طلب آن 

  • When he met with obstacles (to success) in (all) the breadth and length (of his enterprise), the king became sick at heart and weary.
  • چونک تعویق آمد اندر عرض و طول  ** شاه شد زان گنج دل سیر و ملول 

  • (After) the king (had) dug pits in the deserts, yard by yard, he threw the scroll wrathfully before him (the fakir). 1960
  • دشتها را گز گز آن شه چاه کند  ** رقعه را از خشم پیش او فکند 

  • “Take this scroll,” said he, “which has no (good) effects; you are the fittest (owner) for it, since you have no work.
  • گفت گیر این رقعه کش آثار نیست  ** تو بدین اولیتری کت کار نیست 

  • 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.
  • نیست این کار کسی کش هست کار  ** که بسوزد گل بگردد گرد خار 

  • ’Tis singular (how) the victims of this melancholy madness expect grass to grow from iron.
  • نادر افتد اهل این ماخولیا  ** منتظر که روید از آهن گیا 

  • This specialty needs a man of stout heart like you: do you, who have a stout heart, search for this (treasure).
  • سخت جانی باید این فن را چو تو  ** تو که داری جان سخت این را بجو 

  • If you cannot find it, you will never weary (of seeking); and if you find it, I grant you the right of possession.” 1965
  • گر نیابی نبودت هرگز ملال  ** ور بیابی آن به تو کردم حلال 

  • How should Reason wend the way of despair? ’Tis Love that runs on its head in that direction.
  • عقل راه ناامیدی کی رود  ** عشق باشد کان طرف بر سر دود 

  • Love is reckless, not Reason: Reason seeks that from which it may get some profit.
  • لاابالی عشق باشد نی خرد  ** عقل آن جوید کز آن سودی برد 

  • (The lover is) fierce in onset and body-consuming and unabashed: in tribulation, like the nether millstone;
  • ترک‌تاز و تن‌گداز و بی‌حیا  ** در بلا چون سنگ زیر آسیا 

  • A hard-faced one that has no back: he has killed in himself the seeking of self-interest.
  • سخت‌رویی که ندارد هیچ پشت  ** بهره‌جویی را درون خویش کشت 

  • He gambles (everything) clean away, he seeks no reward, even as he receives (everything) clean (as a free gift) from Him (God). 1970
  • پاک می‌بازد نباشد مزدجو  ** آنچنان که پاک می‌گیرد ز هو 

  • God gives him his existence without any cause: the devoted (lover) yields it up again without cause;
  • می‌دهد حق هستیش بی‌علتی  ** می‌سپارد باز بی‌علت فتی 

  • For devotion consists in giving without cause: gambling (one's self) clean away (pure self-sacrifice) is outside of (transcends) every religion.
  • که فتوت دادن بی علتست  ** پاک‌بازی خارج هر ملتست 

  • Forasmuch as religion seeks (Divine) grace or salvation, those who gamble (everything) clean away are (God's) chosen favourites.
  • زانک ملت فضل جوید یا خلاص  ** پاک بازانند قربانان خاص 

  • Neither do they put God to any test, nor do they knock at the door of any profit or loss.
  • نی خدا را امتحانی می‌کنند  ** نی در سود و زیانی می‌زنند 

  • How the king gave back the treasure-scroll to the fakir, saying, “Take it: we are quit of it.”
  • باز دادن شاه گنج‌نامه را به آن فقیر کی بگیر ما از سر این برخاستیم 

  • When the king handed over to that grief-stricken man the treasure-scroll (which was) fraught with commotion, 1975
  • چونک رقعه‌ی گنج پر آشوب را  ** شه مسلم داشت آن مکروب را 

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

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

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

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

  • Because this is no common madness: in these cases Medicine cannot give right guidance. 1980
  • زآنک این دیوانگی عام نیست  ** طب را ارشاد این احکام نیست 

  • If frenzy of this kind overtake a physician, he will wash out (obliterate) the book of Medicine with (tears of) blood.
  • گر طبیبی را رسد زین گون جنون  ** دفتر طب را فرو شوید به خون 

  • The Medicine of all intellects is (but) a picture of him (Love); the faces of all sweethearts are (but) a veil of him.
  • طب جمله‌ی عقلها منقوش اوست  ** روی جمله دلبران روپوش اوست 

  • O votary of Love, turn thy face towards thine own face: thou hast no kinsman but thyself, O distraught one.
  • روی در روی خود آر ای عشق‌کیش  ** نیست ای مفتون ترا جز خویش خویش 

  • He (the fakir) made a qibla of his heart and began to pray: man hath naught but that for which he laboureth.
  • قبله از دل ساخت آمد در دعا  ** لیس للانسان الا ما سعی 

  • Ere he had heard any answer (to his prayer) he had (already) been engaged in praying for (many) years. 1985
  • پیش از آن کو پاسخی بشنیده بود  ** سالها اندر دعا پیچیده بود 

  • He was always praying intently without (receiving) any (overt) response, (but) he was hearing Labbayka in secret from the (Divine) grace.
  • بی‌اجابت بر دعاها می‌تنید  ** از کرم لبیک پنهان می‌شنید 

  • Since that sickly man was always dancing without the tambourine, in reliance upon the bounty of the Almighty Creator,
  • چونک بی‌دف رقص می‌کرد آن علیل  ** ز اعتماد جود خلاق جلیل 

  • (Though) neither a heavenly voice nor a (Divine) messenger was (ever) beside him, (yet) the ear of his hope was filled with Labbayka;
  • سوی او نه هاتف و نه پیک بود  ** گوش اومیدش پر از لبیک بود 

  • His hope was always saying, without tongue, “Come!” and that call was sweeping (all) weariness from his heart.
  • بی‌زبان می‌گفت اومیدش تعال  ** از دلش می‌روفت آن دعوت ملال 

  • Do not call the pigeon that has learned (to haunt) the roof: drive it away (if you can), for its wings are stuck (to the roof). 1990
  • آن کبوتر را که بام آموختست  ** تو مخوان می‌رانش کان پر دوختست 

  • Do thou, O Radiance of God, Husámu’ddín, drive him (such an one) away (if thou canst), for (’tis) through meeting with thee (that) his spirit has grown up in him.
  • ای ضیاء الحق حسام‌الدین برانش  ** کز ملاقات تو بر رستست جانش 

  • If thou unconscionably drive away the bird, his spirit, it will still circle about thy roof.
  • گر برانی مرغ جانش از گزاف  ** هم بگرد بام تو آرد طواف 

  • All its grain and food is on thy roof: (while) flying in the zenith, it is (still) intoxicated with (love for) thy snare.
  • چینه و نقلش همه بر بام تست  ** پر زنان بر اوج مست دام تست 

  • If for one moment the spirit stealthily (secretly) disbelieve in rendering thanks to thee, O (thou who art bestowing) victory and favour (upon it),
  • گر دمی منکر شود دزدانه روح  ** در ادای شکرت ای فتح و فتوح 

  • Love, the magistrate who exacts vengeance repeatedly, will lay the fiery cauldron (of separation) on its breast, 1995
  • شحنه‌ی عشق مکرر کینه‌اش  ** طشت آتش می‌نهد بر سینه‌اش 

  • Saying, “Come to the Moon and leave the dust behind; Love, the King, calls thee: return with all speed!”
  • که بیا سوی مه و بگذر ز گرد  ** شاه عشقت خواند زوتر باز گرد