Rumi's Masnavi - The world's flattery and hypocrisy is a sweet morsel: eat less of it (eat it not), for it is a morsel full of fire.

The world's flattery and hypocrisy is a sweet morsel: eat less of it (eat it not), for it is a morsel full of fire. 1855

لطف و سالوس جهان خوش لقمه‌‌ای است ** کمترش خور کان پر آتش لقمه‌‌ای است‌‌

Its fire is hidden and its taste is manifest: its smoke becomes visible in the end.

آتشش پنهان و ذوقش آشکار ** دود او ظاهر شود پایان کار

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

The fleshly soul was made a Pharaoh by (receiving) many praises: be lowly of spirit through meekness, do not domineer.

نفس از بس مدحها فرعون شد ** کن ذلیل النفس هونا لا تسد

So far as you can, become a slave, do not be a monarch. Suffer blows: become like the ball, do not be the bat.

تا توانی بنده شو سلطان مباش ** زخم کش چون گوی شو چوگان مباش‌‌

Otherwise, when this elegance and beauty remains with you no more, you will be loathed by those companions.

ور نه چون لطفت نماند وین جمال ** از تو آید آن حریفان را ملال‌‌

The set of people who used to flatter you deceitfully, when they behold you will call you a devil. 1870

آن جماعت کت همی‌‌دادند ریو ** چون ببینندت بگویندت که دیو

When they see you at their doors, they all will cry, “Truly a dead man has risen from the grave.”

جمله گویندت چو بینندت به در ** مرده‌‌ای از گور خود بر کرد سر

(You will be) like the beardless youth whom they address as “Lord” that by this hypocrisy they may make entrap him.

همچو امرد که خدا نامش کنند ** تا بدین سالوس در دامش کنند

As soon as he has grown a beard in infamy, the Devil is ashamed to search after him.

چون که در بد نامی آمد ریش او ** دیو را ننگ آید از تفتیش او

The Devil approaches Man for the sake of wickedness: he does not approach you because you are worse than the Devil.

دیو سوی آدمی شد بهر شر ** سوی تو ناید که از دیوی بتر

So long as you were a man the Devil was running at your heels and bidding you taste (his) wine. 1875

تا تو بودی آدمی دیو از پی‌‌ات ** می‌‌دوید و می‌‌چشانید او می‌‌ات‌‌

Since you have become confirmed in devilry, the good-for-nothing Devil is fleeing from you!

چون شدی در خوی دیوی استوار ** می‌‌گریزد از تو دیو نابکار

He who (formerly) clung to your skirt fled from you when you became like this.

آن که اندر دامنت آویخت او ** چون چنین گشتی ز تو بگریخت او

Explanation of (the Tradition) “Whatsoever God wills cometh to pass.”

تفسیر ما شاء الله کان‌‌

We have spoken all these words, but in preparing ourselves (for the journey before us) we are naught, naught without the favours of God.

این همه گفتیم لیک اندر بسیچ ** بی‌‌عنایات خدا هیچیم هیچ‌‌

Without the favours of God and God's elect ones, angel though he be, his page is black.

بی‌‌عنایات حق و خاصان حق ** گر ملک باشد سیاه استش ورق‌‌

O God, O Thou whose bounty fulfils (every) need, it is not allowable to mention any one beside Thee. 1880

ای خدا ای فضل تو حاجت روا ** با تو یاد هیچ کس نبود روا

This amount of guidance Thou hast bestowed (upon us); till this (present time) Thou hast covered up many a fault of ours.

این قدر ارشاد تو بخشیده‌‌ای ** تا بدین بس عیب ما پوشیده‌‌ای‌‌

Cause the drop of knowledge which Thou gavest (us) heretofore to become united with Thy seas.

قطره‌‌ای دانش که بخشیدی ز پیش ** متصل گردان به دریاهای خویش‌‌

In my soul there is a drop of knowledge: deliver it from sensuality and from the body's clay,

قطره‌‌ای علم است اندر جان من ** وارهانش از هوا وز خاک تن‌‌

Before these clays drink it up, before these winds absorb it,

پیش از آن کاین خاکها خسفش کنند ** پیش از آن کاین بادها نشفش کنند

Although, when they absorb it, Thou art able to take it back from them and redeem it. 1885

گر چه چون نشفش کند تو قادری ** کش از ایشان واستانی واخری‌‌

The drop that vanished in the air or was spilled (on the earth)—when did it flee (escape) from the storehouse of Thy omnipotence?

قطره‌‌ای کاو در هوا شد یا که ریخت ** از خزینه‌‌ی قدرت تو کی گریخت‌‌

If it enter into non-existence or a hundred non-existences, it will make a foot of its head (will return in headlong haste) when Thou callest it.

گر در آید در عدم یا صد عدم ** چون بخوانیش او کند از سر قدم‌‌

Hundreds of thousands of opposites are killing their opposites: Thy decree is drawing them forth again (from non-existence).

صد هزاران ضد ضد را می‌‌کشد ** بازشان حکم تو بیرون می‌‌کشد

There is caravan on caravan, O Lord, (speeding) continually from non-existence towards existence.

از عدمها سوی هستی هر زمان ** هست یا رب کاروان در کاروان‌‌

In particular, every night all thoughts and understandings become naught, plunged in the deep Sea; 1890

خاصه هر شب جمله افکار و عقول ** نیست گردد غرق در بحر نغول‌‌

Again at the time of dawn those Divine ones lift up their heads from the Sea, like fishes.

باز وقت صبح آن اللهیان ** بر زنند از بحر سر چون ماهیان‌‌

In autumn the myriads of boughs and leaves go in rout into the sea of Death,

در خزان آن صد هزاران شاخ و برگ ** از هزیمت رفته در دریای مرگ‌‌

(While) in the garden the crow clothed in black like a mourner makes lament over the (withered) greenery.

زاغ پوشیده سیه چون نوحه‌‌گر ** در گلستان نوحه کرده بر خضر

Again from the Lord of the land comes the edict (saying) to Non-existence, “Give back what thou hast devoured!

باز فرمان آید از سالار ده ** مر عدم را کانچه خوردی باز ده‌‌

Give up, O black Death, what thou hast devoured of plants and healing herbs and leaves and grass!” 1895

آن چه خوردی واده ای مرگ سیاه ** از نبات و دارو و برگ و گیاه‌‌

O brother, collect thy wits for an instant (and think): from moment to moment (incessantly) there is autumn and spring within thee.

ای برادر عقل یک دم با خود آر ** دم به دم در تو خزان است و بهار

Behold the garden of the heart, green and moist and fresh, full f buds and roses and ctpresses and jasmines;

باغ دل را سبز و تر و تازه بین ** پر ز غنچه‌‌ی ورد و سرو و یاسمین‌‌

Boughs hidden by the multitude of leaves, vast plain and high palace hidden by the multitude of flowers.

ز انبهی برگ پنهان گشته شاخ ** ز انبهی گل نهان صحرا و کاخ‌‌

These words, which are from Universal Reason, are the scent of those flowers and cypresses and hyacinths.

این سخنهایی که از عقل کل است ** بوی آن گلزار و سرو و سنبل است‌‌

Didst thou (ever) smell the scent of a rose where no rose was? Didst thou (ever) see the foaming of wine where no wine was? 1900

بوی گل دیدی که آن جا گل نبود ** جوش مل دیدی که آن جا مل نبود

The scent is thy guide and conducts thee on thy way: it will bring thee to Eden and Kawthar.

بو قلاووز است و رهبر مر ترا ** می‌‌برد تا خلد و کوثر مر ترا

The scent is a remedy for the (sightless) eye; (it is) light-making: the eye of Jacob was opened by a scent.

بو دوای چشم باشد نور ساز ** شد ز بویی دیده‌‌ی یعقوب باز

The foul scent darkens the eye, the scent of Joseph succours the eye.

بوی بد مر دیده را تاری کند ** بوی یوسف دیده را یاری کند

Thou who art not a Joseph, be a Jacob: be (familiar), like him, with weeping and sore distress.

تو که یوسف نیستی یعقوب باش ** همچو او با گریه و آشوب باش‌‌