M6:319 — هین مشو مغرور آن گلگونه‌اش / نوش نیش‌آلودهٔ او را مچش

Translation: Beware, be not deceived by her rouge / Taste not her sweet, poison-laced drink. Meaning: This verse warns against being deluded by the world's alluring appearances, as beneath these false beauties lie hidden pain and suffering, and its seemingly sweet drink is laced with poison.

This verse is a profound warning embedded within Mowlana's larger allegory where he portrays the world as an "old hag" (گنده‌پیر), a trope Dr. Soroush uses to illuminate the deceptive nature of worldly attractions. It is not merely a moralistic caution but a deep psychological insight into humanity's susceptibility to illusion:

1. The Allegory of the "Old Hag" and Mirage: Mowlana describes the world as an ancient woman who, through excessive flattery and guile ("از بس چاپلوس"), adorns herself to appear as a "young bride" ("چون نوعروس"). From a distance, the world's bounties and pleasures seem delightful ("همچنان جمله نعیم این جهان / بس خوش است از دور پیش از امتحان"), much like a mirage (سراب) that promises water but offers none upon closer inspection. This particular verse addresses the very cosmetic means this old hag employs.

2. "Maghrūr" as "Deceived": Dr. Soroush makes a critical distinction regarding the word "مغرور" (maghrūr). While commonly translated as "arrogant" or "proud" in modern Persian, its original Arabic root and Mowlana's contextual use signify "being deceived" or "being tricked" (gool khordan). Thus, "هین مشو مغرور" is a forceful admonition: "Beware, do not be deceived!" This re-framing is central to understanding Mowlana's psychological acuity, shifting the focus from individual hubris to a universal human vulnerability to illusion. This deception, Soroush notes, is not limited to a few but afflicts "every human being" (هر آدمیی) "except those whom God protects" (الا من عصمه الله).

3. The "Golgūneh" (Rouge/Makeup) of Deception: The term "گلگونه" (golgūneh) refers to the rouge or cosmetic applied to the face. It symbolizes the superficial, artificial beauty that the world uses to mask its true, often decaying, reality. These false adornments serve to entice and ensnare, preventing one from seeing the underlying truth.

4. The "Nosh-e Nīsh-ālūdeh" (Poison-Laced Sweetness): The second hemistich warns against partaking in the world's apparent "نوش" (nosh), or sweet drink/nectar, because it is "نیش‌آلوده" (nīsh-ālūdeh)—laced with poison or a sting. This powerful metaphor captures the insidious nature of worldly pleasures: they promise gratification but deliver pain, sorrow, and ultimately, spiritual demise. The sweetness is temporary, the poison is enduring, echoing a fundamental mystical teaching that attachment to transient phenomena inevitably leads to suffering.

5. The Antidote: Patience (Ṣabr): Implicit in this warning, and explicit in the verses that follow this one, is the necessity of ṣabr (patience). Soroush connects this beyt to the adage "الصبر مفتاح الفرج" (patience is the key to liberation). By exercising patience and resisting the immediate allure of the world's false promises, one can avoid falling into "a hundred tight predicaments" (صد حرج) and ultimately find true spiritual opening and release. The beyt, therefore, is not a condemnation of life but a call to discerning awareness and steadfastness in the face of its seductive illusions.

Key takeaways

• The world adorns itself like a young bride with deceptive appearances to trick humanity.
• "Maghrūr" (deceived) here means to be tricked or deluded, not to be arrogant.
• Worldly beauties are like "golgūneh" (rouge): temporary and false, concealing a bitter truth.
• The superficial pleasures of the world are like sweet drinks, but they are in fact "nīsh-ālūdeh" (poison-laced).
• Patience and discernment are the sole keys to liberation from the world's deceptions, leading to true opening and release.
• Deception by the world is a universal human condition, afflicting all save those protected by divine grace.