Rumi's Masnavi - Do not say, “How should I swallow that praise? He is speaking from desire (for reward): I am on his track (and see quite well what he is after).”

Do not say, “How should I swallow that praise? He is speaking from desire (for reward): I am on his track (and see quite well what he is after).”

تو مگو آن مدح را من کی خورم ** از طمع می‌‌گوید او پی می‌‌برم‌‌

If your belauder should satirise you in public, your heart would burn for (many) days on account of those scorches (of vituperation).

مادحت گر هجو گوید بر ملا ** روزها سوزد دلت ز آن سوزها

Although you know that he (only) said it in disappointment because the hopes he had of you brought him no gain,

گر چه دانی کاو ز حرمان گفت آن ** کان طمع که داشت از تو شد زیان‌‌

(Yet) the effect thereof is remaining within you. The same experience happens to you in the case of praise. 1860

آن اثر می‌‌ماندت در اندرون ** در مدیح این حالتت هست آزمون‌‌

The effect of that too lasts for many days and becomes a source of arrogance and deception of the soul,

آن اثر هم روزها باقی بود ** مایه‌‌ی کبر و خداع جان شود

But it does not show itself, because praise is sweet; (in the case of blame) the evil shows itself, because blame is bitter.

لیک ننماید چو شیرین است مدح ** بد نماید ز آن که تلخ افتاد قدح‌‌

It (blame) is like (bitter) decoctions and pills which you swallow and for a long time you are in disturbance and pain,

همچو مطبوخ است و حب کان را خوری ** تا به دیری شورش و رنج اندری‌‌

Whereas, if you eat halwá (sweetmeat), its taste is momentary: this effect, like the other, is not enduring for ever.

ور خوری حلوا بود ذوقش دمی ** این اثر چون آن نمی‌‌پاید همی‌‌

Since it does not endure (perceptibly), it endures imperceptibly: recognise every opposite by means of its opposite. 1865

چون نمی‌‌پاید همی‌‌پاید نهان ** هر ضدی را تو به ضد او بدان‌‌

When the effect of sugar endures (remains latent), after a while it produces boils that call for the lancet.

چون شکر پاید نهان تاثیر او ** بعد حینی دمل آرد نیش جو