Rumi's Masnavi - (So too) the motes consisting of ideas and thought are manifest in the presence of the Sun of Realities.

هست ذرات خواطر و افتکار ** پیش خورشید حقایق آشکار
(So too) the motes consisting of ideas and thought are manifest in the presence of the Sun of Realities.

حکایت آن صیادی کی خویشتن در گیاه پیچیده بود و دسته‌ی گل و لاله را کله‌وار به سر فرو کشیده تا مرغان او را گیاه پندارند و آن مرغ زیرک بوی برد اندکی کی این آدمیست کی برین شکل گیاه ندیدم اما هم تمام بوی نبرد به افسون او مغرور شد زیرا در ادراک اول قاطعی نداشت در ادراک مکر دوم قاطعی داشت و هو الحرص و الطمع لا سیما عند فرط الحاجة و الفقر قال النبی صلی الله علیه و سلم کاد الفقر ان یکون کفرا
Story of the fowler who had wrapped himself in grass and drawn over his head a handful of roses and red anemones, like a cap, in order that the birds might think he was grass. The clever bird had some little notion that he was (really) a man, and said (to itself), “I have never seen grass of this shape”; but it did not wholly apprehend (the truth) and was deceived by his guile, because at the first view it had no decisive argument, (whereas) on its second view of the trick it had a decisive argument, namely, cupidity and greed, (which are) especially (potent) at the time of excessive want and poverty. The Prophet—God bless and save him!—has said that poverty is almost infidelity.

دانه‌ی چندی نهاده بر زمین ** وآن صیاد آنجا نشسته در کمین
Some grain had been placed on the ground, and the fowler was ensconced there in ambush.

خویشتن پیچیده در برگ و گیاه ** تا در افتد صید بیچاره ز راه
He had wrapped himself in leaves and grass, that the wretched prey might slip off from the path (of safety).

مرغک آمد سوی او از ناشناخت ** پس طوافی کرد و پیش مرد تاخت
A little bird approached him in ignorance (of his disguise): then it hopped round and ran up to the man,

گفت او را کیستی تو سبزپوش ** در بیابان در میان این وحوش
And said to him, “Who are you, clad in green in the desert amidst (all) these wild animals?”

گفت مرد زاهدم من منقطع ** با گیاهی گشتم اینجا مقتنع 440
He replied, “I am an ascetic severed (from mankind): I have become content (to live) here with some grass.

زهد و تقوی را گزیدم دین و کیش ** زانک می‌دیدم اجل را پیش خویش
I adopted asceticism and piety as my religion and practice because I saw before me the appointed end of my life.

مرگ همسایه مرا واعظ شده ** کسب و دکان مرا برهم زده
My neighbour's death had given me warning and upset my (worldly) business and shop.

چون به آخر فرد خواهم ماندن ** خو نباید کرد با هر مرد و زن
Since I shall be left alone at the last, it behoves me not to become friendly with every man and woman.

رو بخواهم کرد آخر در لحد ** آن به آید که کنم خو با احد
I shall turn my face to the grave at the last: ’tis better that I should make friends with the One (God).

چو زنخ را بست خواهند ای صنم ** آن به آید که زنخ کمتر زنم 445
Since my jaw will (ultimately) be bound up, O worshipful one, ’tis better that I should jaw little (now).

ای بزربفت و کمر آموخته ** آخرستت جامه‌ی نادوخته
O thou who hast learned to wear a gold-embroidered robe and a belt, at the last there is (only) the unsewn garment for thee (to wear).

رو به خاک آریم کز وی رسته‌ایم ** دل چرا در بی‌وفایان بسته‌ایم
We shall turn our faces to the earth whence we have sprung: why (then) have we fixed our hearts on creatures devoid of constancy (permanence)?

جد و خویشانمان قدیمی چار طبع ** ما به خویشی عاریت بستیم طمع
The four ‘natures’ are our ancestors and kinsfolk from of old, (yet) we have fixed our hopes on a borrowed (temporary) kinship.

سالها هم‌صحبتی و هم‌دمی ** با عناصر داشت جسم آدمی
During (many) years the body of Man had companionship and intimacy with the elements.

روح او خود از نفوس و از عقول ** روح اصول خویش را کرده نکول 450
His spirit, indeed, is from the (world of) souls and intelligences, (but) the spirit has forsaken its origins.

از عقول و از نفوس پر صفا ** نامه می‌آید به جان کای بی‌وفا
From the pure souls and intelligences there is coming to the spirit a letter, saying, ‘O faithless one,

یارکان پنج روزه یافتی ** رو ز یاران کهن بر تافتی
Thou hast found (some) miserable five-day friends and hast turned thy face away from thy friends of old.’

کودکان گرچه که در بازی خوشند ** شب کشانشان سوی خانه می‌کشند
Although the children are happy in their play, (yet) at nightfall they are dragged off and taken home.

شد برهنه وقت بازی طفل خرد ** دزد از ناگه قبا و کفش برد
At play-time the little child strips: suddenly the thief carries off his coat and shoes.

شد شب و بازی او شد بی‌مدد ** رو ندارد کو سوی خانه رود
Night falls, and his play becomes helpless (impossible): he has not the face to go home.

نی شنیدی انما الدنیا لعب ** باد دادی رخت و گشتی مرتعب
Have not you heard (the Verse) the present life is only a play? You have squandered your goods and have become afraid.