Rumi's Masnavi - When you have eaten your fill, you have become a carcase: you have become devoid of understanding and without feet (inert), like a wall.

When you have eaten your fill, you have become a carcase: you have become devoid of understanding and without feet (inert), like a wall.

چون شدی تو سیر مرداری شدی ** بی‌‌خبر بی‌‌پا چو دیواری شدی‌‌

So at one time you are a carcase and at another time a dog: how will you run well in the road of the lions (follow the saints)? 2875

پس دمی مردار و دیگر دم سگی ** چون کنی در راه شیران خوش تگی‌‌

Know that your only means of hunting is the dog (the animal soul): throw bones to the dog but seldom,

آلت اشکار خود جز سگ مدان ** کمترک انداز سگ را استخوان‌‌

Because when the dog has eaten its fill, it becomes rebellious: how should it run to the goodly chase and hunt?

ز آن که سگ چون سیر شد سرکش شود ** کی سوی صید و شکار خوش دود

Want of food was leading the Arab till he arrived at that (exalted) court and that (high) fortune.

آن عرب را بی‌‌نوایی می‌‌کشید ** تا بدان درگاه و آن دولت رسید

We have related in the (foregoing) story the kindness shown by the King to that needy one who had no refuge.

در حکایت گفته‌‌ایم احسان شاه ** در حق آن بی‌‌نوای بی‌‌پناه‌‌

Whatsoever the man in love (with God) speaks, the scent of Love is springing from his mouth into the abode of Love. 2880

هر چه گوید مرد عاشق بوی عشق ** از دهانش می‌‌جهد در کوی عشق‌‌

If he speak (formal) theology, it all turns to (spiritual) poverty: the scent of poverty comes from that man of sweet and beguiling discourse.

گر بگوید فقه فقر آید همه ** بوی فقر آید از آن خوش دمدمه‌‌

And if he speak infidelity, it has the scent of (the true) religion, and if he speak doubtfully, his doubt turns to certainty.

ور بگوید کفر دارد بوی دین ** ور به شک گوید شکش گردد یقین‌‌

The perverse froth that has risen from a sea of sincerity— that branch (derivative) has been adorned by the pure root (source).

کف کژ کز بحر صدقی خاسته است ** اصل صاف آن فرع را آراسته است‌‌

Know that its froth is pure and worthy: know that it is like revilement from the lips of the beloved,

آن کفش را صافی و محقوق دان ** همچو دشنام لب معشوق دان‌‌

Whose unsought reproaches have become sweet (to the lover) for the sake of her cheek which he desires. 2885

گشته آن دشنام نامطلوب او ** خوش ز بهر عارض محبوب او

If he (the lover of God) speak falsehood, it seems (like) the truth. O (fine) falsehood that would adorn (even) the truth!

گر بگوید کژ نماید راستی ** ای کژی که راست را آراستی‌‌

If you cook (a confection) of sugar in the form of a loaf of bread, it will taste of candy, not of bread, while you are sucking it.

از شکر گر شکل نانی می‌‌پزی ** طعم قند آید نه نان چون می‌‌مزی‌‌

If a true believer find a golden idol, how should he leave it (there) for the sake of every idolator?

ور بیابد مومنی زرین وثن ** کی هلد آن را برای هر شمن‌‌

Nay, he will take it and cast it into the fire: he will break (destroy) its borrowed (unreal) form,

بلکه گیرد اندر آتش افکند ** صورت عاریتش را بشکند

In order that the idol-shape may not remain on the gold, because Form hinders and waylays (those who seek Reality). 2890

تا نماند بر ذهب شکل وثن ** ز آن که صورت مانع است و راه زن‌‌

The essence of its gold is the gift of Lordship (Divinity): the idol-stamp on the sterling gold is borrowed (unreal).

ذات زرش ذات ربانیت است ** نقش بت بر نقد زر عاریت است‌‌

Do not burn a blanket on account of a flea, and do not let the day go (to waste) on account of every gnat's headache.

بهر کیکی تو گلیمی را مسوز ** وز صداع هر مگس مگذار روز

You are an idol-worshipper when you remain in (bondage to) forms: leave its (the idol's) form and look at the reality.

بت پرستی چون بمانی در صور ** صورتش بگذار و در معنی نگر

If you are a man (bound) for the Pilgrimage, seek a pilgrim (as your) companion, whether he be a Hindoo or a Turcoman or an Arab.

مرد حجی همره حاجی طلب ** خواه هندو خواه ترک و یا عرب‌‌

Do not look at his figure and colour, look at his purpose and intention. 2895

منگر اندر نقش و اندر رنگ او ** بنگر اندر عزم و در آهنگ او

If he is black, (yet) he is in accord with you: call him white, for (spiritually) his complexion is the same as yours.

گر سیاه است او هم آهنگ تو است ** تو سپیدش خوان که هم رنگ تو است‌‌

This story has been told up and down (confusedly), like the thoughts of lovers, without foot (end) or head (beginning).

این حکایت گفته شد زیر و زبر ** همچو فکر عاشقان بی‌‌پا و سر

It hath no head, inasmuch as it existed before eternity; it hath no foot: it has (always) been akin to everlastingness.

سر ندارد چون ز ازل بوده ست پیش ** پا ندارد با ابد بوده ست خویش‌‌