Rumi's Masnavi - In order to remove the shadow (of materiality) the mountain (Sinai) is rased to the ground: ’tis a small matter to fall to pieces for the sake of this light.

کوه بهر دفع سایه مندکست ** پاره گشتن بهر این نور اندکست 4750
In order to remove the shadow (of materiality) the mountain (Sinai) is rased to the ground: ’tis a small matter to fall to pieces for the sake of this light.

بر برون که چو زد نور صمد ** پاره شد تا در درونش هم زند
When the light of the Lord struck on the surface of the mountain, it (the mountain) fell to pieces in order that it (the light) should penetrate its interior too.

گرسنه چون بر کفش زد قرص نان ** وا شکافد از هوس چشم و دهان
As soon as a loaf of bread touches the palm of a hungry man, his eyes and mouth open wide in desire (to eat it).

صد هزاران پاره گشتن ارزد این ** از میان چرخ برخیز ای زمین
This (light) is worth (the price, namely) falling into a hundred thousand pieces: soar up through the (spiritual) heaven, O (thou who resemblest) earth,

تا که نور چرخ گردد سایه‌سوز ** شب ز سایه‌ی تست ای یاغی روز
That the light of heaven may consume thy shadow: the (dark) night is caused by thy shadow, O enemy of Day.

بهر طفلان حق زمین را مهد خواند ** شیر در گهواره بر طفلان فشاند
On account of the babes (who live in it) God hath called the earth a cradle (mahd), and He hath bestowed milk on the babes in their cradle.

ای گواره خانه را ضیق مدار ** تا تواند کرد بالغ انتشار
O cradle, do not incommode the house (but let there be room), so that the grown-up man can move freely.

وسوسه‌ای کی پادشاه‌زاده را پیدا شد از سبب استغنایی و کشفی کی از شاه دل او را حاصل شده بود و قصد ناشکری و سرکشی می‌کرد شاه را از راه الهام و سر شاه را خبر شد دلش درد کرد روح او را زخمی زد چنانک صورت شاه را خبر نبود الی آخره
(Concerning) the vicious distempered thoughts that arose in the prince in consequence of the (spiritual) self-sufficiency and illumination with which his heart had been endowed by the King: how he proceeded to show ingratitude and rebelliousness, and how the King, being made aware of it in an inspired and mysterious manner, was pained at heart and, though outwardly unconscious (of it), dealt his (the prince's) spirit a (mortal) wound, etc.

چون مسلم گشت بی‌بیع و شری ** از درون شاه در جانش جری
When from the inward nature of the King the (spiritual) allowance was paid over, without sale or purchase, into his (the prince's) soul,

قوت می‌خوردی ز نور جان شاه ** ماه جانش هم‌چو از خورشید ماه 4760
His moon-like soul was feeding on the light of the King's soul as the moon (feeds) on (the light of) the sun,

راتبه‌ی جانی ز شاه بی‌ندید ** دم به دم در جان مستش می‌رسید
And the spiritual ration from the peerless King was arriving in his intoxicated soul at every moment.

آن نه که ترسا و مشرک می‌خورند ** زان غذایی که ملایک می‌خورند
’Twas not that (material food) which polytheists and Christians eat, (but) part of the (spiritual) food which the angels eat.

اندرون خویش استغنا بدید ** گشت طغیانی ز استغنا پدید
He felt self-sufficiency within himself, and from self-sufficiency emerged a feeling of insolent pride.

که نه من هم شاه و هم شه‌زاده‌ام ** چون عنان خود بدین شه داده‌ام
“Am not I,” said he, “both a king and a king's son? How have I let this King take control of me?

چون مرا ماهی بر آمد با لمع ** من چرا باشم غباری را تبع 4765
Now that a resplendent moon has risen for me, why should I be following a (cloud of) dust?

آب در جوی منست و وقت ناز ** ناز غیر از چه کشم من بی‌نیاز
The water is (running) in my river-bed, and ’tis time to show disdain: wherefore should I who want nothing endure disdain from another?

سر چرا بندم چو درد سر نماند ** وقت روی زرد و چشم تر نماند
Why should I bandage my head when my headache is gone? The time for pale face and tearful eye is past.

چون شکرلب گشته‌ام عارض قمر ** باز باید کرد دکان دگر
Since my lips have become (sweet) as sugar and my cheeks (bright) as the moon, I must open another (independent) shop.”

زین منی چون نفس زاییدن گرفت ** صد هزاران ژاژ خاییدن گرفت
When his carnal soul began to spawn from this egoism, he began to chew a hundred thousand thistles (cherish absurd fancies).

صد بیابان زان سوی حرص و حسد ** تا بدان‌جا چشم بد هم می‌رسد 4770
Even the evil eye can traverse a hundred deserts to reach the object of its greed and envy:

بحر شه که مرجع هر آب اوست ** چون نداند آنچ اندر سیل و جوست
How, (then), should the sea of the King, to which every water returns, be ignorant of what is (contained) in torrent and river?

شاه را دل درد کرد از فکر او ** ناسپاسی عطای بکر او
The King's heart was pained by his (the prince's) thoughts and the ingratitude (shown) for his virgin (ever new) munificence.

گفت آخر ای خس واهی‌ادب ** این سزای داد من بود ای عجب
He said (to himself), “Prithee, O base ill-mannered fellow, was this what my bounty deserved? Marvellous!

من چه کردم با تو زین گنج نفیس ** تو چه کردی با من از خوی خسیس
(Look) how I have dealt with thee in (lavishing) this precious treasure! (Look) how thou hast dealt with me in thy mean-spiritedness!