Rumi's Masnavi - At the Resurrection the sun and moon are discharged (from their office): the eye is occupied in (contemplating) the Source of (their) radiance,

در قیامت شمس و مه معزول شد ** چشم در اصل ضیا مشغول شد
At the Resurrection the sun and moon are discharged (from their office): the eye is occupied in (contemplating) the Source of (their) radiance,

تا بداند ملک را از مستعار ** وین رباط فانی از دارالقرار
In order that it may know (distinguish) the (permanent) possession from the (temporary) loan, and this perishable caravanseray from the everlasting abode.

دایه عاریه بود روزی سه چار ** مادرا ما را تو گیر اندر کنار
The nurse is borrowed for three or four days: do thou, O Mother, take us into thy bosom!

پر من ابرست و پرده‌ست و کثیف ** ز انعکاس لطف حق شد او لطیف
My feathers are (like) the cloud and are a veil and gross: (only) by the reflexion of God's loveliness are they made lovely.

بر کنم پر را و حسنش را ز راه ** تا ببینم حسن مه را هم ز ماه 700
I will pluck my feathers and their beauty from the Way (to God), that I may behold the Moon's beauty (by immediate illumination) from the Moon.

من نخواهم دایه مادر خوشترست ** موسی‌ام من دایه‌ی من مادرست
I do not want the nurse; (my) Mother is fairer. I am (like) Moses: (my) Mother (herself) is my nurse.

من نخواهم لطف مه از واسطه ** که هلاک قوم شد این رابطه
I do not want (to enjoy) the loveliness of the Moon through an intermediary, for this link is perdition to the people;

یا مگر ابری شود فانی راه ** تا نگردد او حجاب روی ماه
Unless (the intermediary be) a cloud (that) becomes naughted in the Way (to God) in order that it may not be a veil to the face of the Moon.

صورتش بنماید او در وصف لا ** هم‌چو جسم انبیا و اولیا
In the aspect of lá (self-negation) it (such a cloud) displays His (the Moon's) form, like the bodies of the prophets and saints.

آن‌چنان که اندر صباح روشنی ** قطره می‌بارید و بالا ابر نی
’Tis as when, on a bright morning, drops of rain were falling though there was no cloud above (in the sky).

معجزه‌ی پیغامبری بود آن سقا ** گشته ابر از محو هم‌رنگ سما
That water-skin was a miracle of the Prophet: from self-effacement the cloud (which replenished it) had become of the same colour as the sky.

بود ابر و رفته از وی خوی ابر ** این چنین گردد تن عاشق به صبر
The cloud was (there), but the cloud-nature had gone from it: the body of the lover (of God) becomes like this by means of renunciation.

تن بود اما تنی گم گشته زو ** گشته مبدل رفته از وی رنگ و بو
It is body, but corporeality has vanished from it: it has been transfigured, colour and perfume have gone from it.

پر پی غیرست و سر از بهر من ** خانه‌ی سمع و بصر استون تن 710
(My) feathers are for the sake of others, while (my) head is for my own sake: (the head which is) the abode of hearing and sight is the pillar (support) of the body.

جان فدا کردن برای صید غیر ** کفر مطلق دان و نومیدی ز خیر
Know that to sacrifice the spirit for the sake of catching others is absolute infidelity and despair of good.

هین مشو چون قند پیش طوطیان ** بلک زهری شو شو آمن از زیان
Beware! Do not be like sugar before parrots; nay, be a poison, be secure from loss;

یا برای شادباشی در خطاب ** خویش چون مردار کن پی کلاب
Or (otherwise), for the sake of having a ‘Bravo’ addressed to thee, make thyself (as) a carcase in the presence of dogs!

پس خضر کشتی برای این شکست ** تا که آن کشتی ز غاصب باز رست
Therefore Khadir scuttled the boat for this purpose, (namely), that the boat might be delivered from him who would have seized it by force.

فقر فخری بهر آن آمد سنی ** تا ز طماعان گریزم در غنی 715
(The mystery of) ‘Poverty is my pride’ is sublime: (it is) for the purpose that I may take refuge from the covetous with Him who is Self-sufficient.

گنجها را در خرابی زان نهند ** تا ز حرص اهل عمران وا رهند
Treasures are deposited in a ruined spot to the end that they may escape the greed of those who dwell in places of cultivation.

پر نتانی کند رو خلوت گزین ** تا نگردی جمله خرج آن و این
(If) thou canst not tear out thy feathers, go, adopt (a life of) solitude, that thou mayst not be entirely squandered (consumed) by that one and this one;

زآنک تو هم لقمه‌ای هم لقمه‌خوار ** آکل و ماکولی ای جان هوش‌دار
For thou art both the morsel (of food) and the eater of the morsel: thou art the devourer and the devoured. Apprehend (this), O (dear) soul!

در بیان آنک ما سوی الله هر چیزی آکل و ماکولست هم‌چون آن مرغی کی قصد صید ملخ می‌کرد و به صید ملخ مشغول می‌بود و غافل بود از باز گرسنه کی از پس قفای او قصد صید او داشت اکنون ای آدمی صیاد آکل از صیاد و آکل خود آمن مباش اگر چه نمی‌بینیش به نظر چشم به نظر دلیل و عبرتش می‌بین تا چشم نیز باز شدن
Explaining that everything except God is devouring and devoured, like the bird that was in pursuit of a locust and occupied in chasing it and oblivious of the hungry hawk behind its own back, that was about to seize it. Now, O hunting and devouring man, be not secure against thine own hunter and devourer. Though with the sight of the (physical) eye thou seest him not, (yet) see him with the eye of serious consideration till the opening of the eye of the inmost heart (oculus cordis).

آکل و ماکول بود و بی‌خبر ** در شکار خود ز صیادی دگر 720
It (the bird) was a devourer and a thing devoured, and (being engrossed) in its hunting was ignorant of another hunter.