Rumi's Masnavi - All kings are prostrate before one who is prostrate before them, all people are intoxicated with (love for) one who is intoxicated with them.

All kings are prostrate before one who is prostrate before them, all people are intoxicated with (love for) one who is intoxicated with them.

جمله شاهان پست، پست خویش را ** جمله خلقان مست، مست خویش را

The fowler becomes a prey to the birds in order that of a sudden he may make them his prey.

می‌‌شود صیاد، مرغان را شکار ** تا کند ناگاه ایشان را شکار

Heart-ravishers (loved ones) seek with (all their) soul those who have lost their hearts (to them): all loved ones are the prey of (their) lovers.

بی‌‌دلان را دلبران جسته به جان ** جمله معشوقان شکار عاشقان‌‌

Whomsoever thou didst deem to be a lover, regard (him) as the loved one, for relatively he is both this and that. 1740

هر که عاشق دیدی‌‌اش معشوق دان ** کو به نسبت هست هم این و هم آن‌‌

If they that are thirsty seek water from the world, (yet) water too seeks in the world them that are thirsty.

تشنگان گر آب جویند از جهان ** آب جوید هم به عالم تشنگان‌‌

Inasmuch as He is (thy) lover, do thou be silent: as He is pulling thine ear, be thou (all) ear.

چون که عاشق اوست تو خاموش باش ** او چو گوشت می‌‌کشد تو گوش باش‌‌

Dam the torrent (of ecstasy) when it runs in flood; else it will work shame and ruin.

بند کن چون سیل سیلانی کند ** ور نه رسوایی و ویرانی کند

What care I though ruin be (wrought)? Under the ruin there is a royal treasure.

من چه غم دارم که ویرانی بود ** زیر ویران گنج سلطانی بود

He that is drowned in God wishes to be more drowned, (while) his spirit (is tossed) up and down like the waves of the sea, 1745

غرق حق خواهد که باشد غرق‌‌تر ** همچو موج بحر جان زیر و زبر

(Asking), “Is the bottom of the sea more delightful, or the top? Is His (the Beloved's) arrow more fascinating, or the shield?”

زیر دریا خوشتر آید یا زبر ** تیر او دل کش تر آید یا سپر

O heart, thou art torn asunder by evil suggestion if thou recognise any difference between joy and woe.

پاره کرده‌‌ی وسوسه باشی دلا ** گر طرب را باز دانی از بلا

Although the object of thy desire has the taste of sugar, is not absence of any object of desire (in thee) the object of the Beloved's desire?

گر مرادت را مذاق شکر است ** بی‌‌مرادی نه مراد دل بر است‌‌

Every star of His is the blood-price of a hundred new moons: it is lawful for Him to shed the blood of the (whole) world.

هر ستاره‌‌ش خونبهای صد هلال ** خون عالم ریختن او را حلال‌‌

We gained the price and the blood-price: we hastened to gamble our soul away. 1750

ما بها و خونبها را یافتیم ** جانب جان باختن بشتافتیم‌‌

Oh, the life of lovers consists in death: thou wilt not win the (Beloved's) heart except in losing thine own.

ای حیات عاشقان در مردگی ** دل نیابی جز که در دل بردگی‌‌

I sought (to win) His heart with a hundred airs and graces, (but) He made excuses to me (put me off) in disdain.

من دلش جسته به صد ناز و دلال ** او بهانه کرده با من از ملال‌‌

I said, “After all, this mind and soul (of mine) are drowned in Thee.” “Begone,” said He, “begone! Do not chant these spells over Me (do not seek thus to beguile Me).

گفتم آخر غرق تست این عقل و جان ** گفت رو رو بر من این افسون مخوان‌‌

Do not I know what thought thou hast conceived? O thou who hast seen double, how hast thou regarded the Beloved?

من ندانم آن چه اندیشیده‌‌ای ** ای دو دیده دوست را چون دیده‌‌ای‌‌

O gross-spirited one, thou hast held Him in light esteem, because thou hast bought Him very cheaply. 1755

ای گران جان خوار دیده ستی و را ** ز آن که بس ارزان خریده ستی و را

He that buys cheaply gives cheaply: a child will give a pearl for a loaf of bread.”

هر که او ارزان خرد ارزان دهد ** گوهری طفلی به قرصی نان دهد

I am drowned in a love (so deep) that therein are drowned the first loves and the last.

غرق عشقی‌‌ام که غرق است اندر این ** عشقهای اولین و آخرین‌‌

I have told it summarily, I have not explained it (at length), otherwise both (my power of) causng (thee) to understand and (my) tongue (itself) would be consumed.

مجملش گفتم نکردم ز آن بیان ** ور نه هم افهام سوزد هم زبان‌‌

When I speak of “lip,” ’tis the lip (shore) of the Sea; when I say “not,” the intended meaning is “except.”

من چو لب گویم لب دریا بود ** من چو لا گویم مراد الا بود

By reason of (inward) sweetness I sit with sour face: from fullness of speech I am silent, 1760

من ز شیرینی نشستم رو ترش ** من ز بسیاری گفتارم خمش‌‌

That in the mask of sour-facedness my sweetness may be kept hidden from the two worlds.

تا که شیرینی ما از دو جهان ** در حجاب رو ترش باشد نهان‌‌