Rumi's Masnavi - Any one whose prayer-niche is turned to the (mystical) revelation, do thou regard his going (back) to (the traditional) faith as shameful.

Any one whose prayer-niche is turned to the (mystical) revelation, do thou regard his going (back) to (the traditional) faith as shameful. 1765

هر که محراب نمازش گشت عین ** سوی ایمان رفتنش می‌‌دان تو شین‌‌

Any one who has become Master of the robes to the King, it is loss for him to traffic on the King's behalf.

هر که شد مر شاه را او جامه‌‌دار ** هست خسران بهر شاهش اتجار

Any one who becomes the intimate friend of the Sultan, it is an injury and swindle (for him) to sit at his door.

هر که با سلطان شود او همنشین ** بر درش بودن بود حیف و غبین‌‌

When (the privilege of) kissing the (King's) hand has been bestowed on him by the King, it is a sin if he prefers to kiss the (King's) foot.

دست‌‌بوسش چون رسید از پادشاه ** گر گزیند بوس پا باشد گناه‌‌

Although to lay the head on the (King's) foot is an act of obeisance, (yet) compared with the former act of obeisance it is a fault and backsliding.

گر چه سر بر پا نهادن خدمت است ** پیش آن خدمت خطا و زلت است‌‌

The King is jealous of any one who, after having seen the face, prefers the (mere) scent. 1770

شاه را غیرت بود بر هر که او ** بو گزیند بعد از آن که دید رو

To speak in parables, God's jealousy is the wheat, (while) men's jealousy is the straw in the stack.

غیرت حق بر مثل گندم بود ** کاه خرمن غیرت مردم بود

Know that the root of (all) jealousies is in God: those of mankind are an offshoot from God, without resemblance (being implied).

اصل غیرتها بدانید از اله ** آن خلقان فرع حق بی‌‌اشتباه‌‌

I will leave the explanation of this and will begin to complain of the cruelty of that fickle Beauty.

شرح این بگذارم و گیرم گله ** از جفای آن نگار ده دله‌‌

I wail because wailings are pleasant to Him: He wants from the two worlds wailing and grief.

نالم ایرا ناله‌‌ها خوش آیدش ** از دو عالم ناله و غم بایدش‌‌

How should I not wail bitterly on account of His deceit, since I am not in the circle of those intoxicated with Him? 1775

چون ننالم تلخ از دستان او ** چون نیم در حلقه‌‌ی مستان او

How shall I not be like night, without His day and without the favour of His day-illuming countenance?

چون نباشم همچو شب بی‌‌روز او ** بی‌‌وصال روی روز افروز او

His unsweetness is sweet in my soul: may my soul be sacrificed to the Beloved who grieves my heart!

ناخوش او خوش بود در جان من ** جان فدای یار دل رنجان من‌‌

I am in love with my grief and pain for the sake of pleasing my peerless King.

عاشقم بر رنج خویش و درد خویش ** بهر خشنودی شاه فرد خویش‌‌

I make the dust of sorrow a salve for mine eye, that the two seas of mine eyes may be filled with pearls.

خاک غم را سرمه سازم بهر چشم ** تا ز گوهر پر شود دو بحر چشم‌‌

The tears which people shed for His sake are pearls—and people think they are tears. 1780

اشک کان از بهر او بارند خلق ** گوهر است و اشک پندارند خلق‌‌

I am complaining of the Soul of the soul, (but in truth) I am not complaining: I am (only) relating.

من ز جان جان شکایت می‌‌کنم ** من نیم شاکی روایت می‌‌کنم‌‌

My heart is saying, “I am tormented by Him,” and I have (long) been laughing at its poor pretence.

دل همی‌‌گوید کز او رنجیده‌‌ام ** وز نفاق سست می‌‌خندیده‌‌ام‌‌

Do (me) right, O glory of the righteous, O Thou who art the dais, and I the threshold of Thy door!

راستی کن ای تو فخر راستان ** ای تو صدر و من درت را آستان‌‌

Where are threshold and dais in reality? In the quarter where our Beloved is, where are “we” and “I”?

آستان و صدر در معنی کجاست ** ما و من کو آن طرف کان یار ماست‌‌

O Thou whose soul is free from “we” and “I,” O Thou who art the subtle essence of the spirit in man and woman, 1785

ای رهیده جان تو از ما و من ** ای لطیفه‌‌ی روح اندر مرد و زن‌‌

When man and woman become one, Thou art that One; when the units are wiped out, lo, Thou art that (Unity).

مرد و زن چون یک شود آن یک تویی ** چون که یک جا محو شد آنک تویی‌‌

Thou didst contrive this “I” and “we” in order that Thou mightst play the game of worship with Thyself,

این من و ما بهر آن بر ساختی ** تا تو با خود نرد خدمت باختی‌‌

That all “I's” and “thou's” should become one soul and at last should be submerged in the Beloved.

تا من و توها همه یک جان شوند ** عاقبت مستغرق جانان شوند

All this is (true), and do Thou come, O Giver of the command, O Thou who transcendest “Come” and (all) speech!

این همه هست و بیا ای امر کن ** ای منزه از بیان و از سخن‌‌