1Cademy - دفتر اول - بخش ۹۵ - مضرت تعظیم خلق و انگشت‌نمای شدن / Book 1 - Section 95 - The Harm of the Peoples Veneration and Becoming Conspicuous

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مثنوی معنوی: دفتر اول / Masnavi: Book One

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دفتر اول - بخش ۹۵ - مضرت تعظیم خلق و انگشت‌نمای شدن / Book 1 - Section 95 - The Harm of the People's Veneration and Becoming Conspicuous

Original content

تن قفس‌شکلست تن شد خار جان
در فریب داخلان و خارجان

اینش گوید من شوم همراز تو
وآنش گوید نی منم انباز تو

اینش گوید نیست چون تو در وجود
در جمال و فضل و در احسان و جود

آنش گوید هر دو عالم آن تست
جمله جانهامان طفیل جان تست

او چو بیند خلق را سرمست خویش
از تکبر می‌رود از دست خویش

او نداند که هزاران را چو او
دیو افکندست اندر آب جو

لطف و سالوس جهان خوش لقمه‌ایست
کمترش خور کان پر آتش لقمه‌ایست

آتشش پنهان و ذوقش آشکار
دود او ظاهر شود پایان کار

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

مادحت گر هجو گوید بر ملا
روزها سوزد دلت زان سوزها

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

آن اثر می‌ماندت در اندرون
در مدیح این حالتت هست آزمون

آن اثر هم روزها باقی بود
مایهٔ کبر و خداع جان شود

لیک ننماید چو شیرینست مدح
بد نماید زانک تلخ افتاد قدح

همچو مطبوخست و حب کان را خوری
تا بدیری شورش و رنج اندری

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

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

چون شکر پاید نهان تاثیر او
بعد حینی دمل آرد نیش‌جو

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

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

ورنه چون لطفت نماند وین جمال
از تو آید آن حریفان را ملال

آن جماعت کت همی‌دادند ریو
چون ببینندت بگویندت که دیو

جمله گویندت چو بینندت بدر
مرده‌ای از گور خود بر کرد سر

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

چونک در بدنامی آمد ریش او
دیو را ننگ آید از تفتیش او

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

تا تو بودی آدمی دیو از پیت
می‌دوید و می‌چشانید او میت

چون شدی در خوی دیوی استوار
می‌گریزد از تو دیو نابکار

آنک اندر دامنت آویخت او
چون چنین گشتی ز تو بگریخت او

English translation

The body is cage-shaped; the body has become a thorn to the soul, caught in the deception of insiders and outsiders. One says to him, 'I shall be your confidant,' and another says, 'No, I am your partner.' One says, 'There is no one like you in existence, in beauty, excellence, beneficence, and generosity.' Another says, 'Both worlds are yours; all our souls are dependent on your soul.' When he sees people intoxicated with him, through arrogance he loses control of himself. He does not know that the devil has cast thousands like him into the stream. The kindness and hypocrisy of the world is a pleasant morsel; eat little of it, for it is a morsel full of fire. Its fire is hidden and its taste apparent; its smoke will appear at the end. Do not say, 'When would I ever eat that praise? He says it from greed; I understand.' If your praiser publicly satirizes you, for days your heart will burn from those burnings, even though you know he said it from disappointment, because the greed he had toward you was frustrated. That effect remains inside you; in praise, that same condition of yours is tested. That effect too remains for days and becomes the material of pride and deception of the soul. But it does not show, because praise is sweet; blame looks bad because the cup has turned out bitter. It is like a decoction and pill that you take, so that for a long while you are in agitation and pain. But if you eat sweetmeat, its taste lasts only a moment; this effect does not openly last as that one does. Since it does not openly last, it lasts hidden: know every opposite by its opposite. Just as sugar's hidden effect lasts, after a while it brings an abscess, seeking the lancet. The nafs became Pharaoh through too much praise; make the nafs lowly: 'walk humbly, do not rule.' As much as you can, be a servant, not a sultan; receive blows like the ball, do not be the polo mallet. Otherwise, when your charm and this beauty no longer remain, those companions will grow weary of you. The group that was giving you flattery: when they see you, they will call you 'devil.' When all see you at the door, they will say, 'A corpse has raised its head from its grave.' Like the beardless youth whom they call 'God' so that through this hypocrisy they may trap him: when his beard comes in, to his disgrace, the devil is ashamed to inquire after him. The devil went toward humans for evil; he will not come toward you, for you are worse than a devil. While you were human, the devil ran after you and made you taste wine. When you became firmly fixed in a devilish nature, the wicked devil flees from you. The one who clung to your skirt, when you became like this, fled from you.

Updated 2026-05-09

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Ganjoor

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