Rumi's Masnavi - If the Drawer and the toggle became perceptible (to the senses), then this world would no longer remain the abode of heedlessness (delusion).

If the Drawer and the toggle became perceptible (to the senses), then this world would no longer remain the abode of heedlessness (delusion).

گر شدی محسوس جذاب و مهار ** پس نماندی این جهان دارالغرار

(If) the infidel saw that he was going after a cur and was being made subject to the hideous Devil, 1325

گبر دیدی کو پی سگ می‌رود ** سخره‌ی دیو ستنبه می‌شود

How should he go at its heels like a catamite (base sycophant)? The infidel too would step back.

در پی او کی شدی مانند حیز ** پی خود را واکشیدی گبر نیز

If the cow were acquainted with the butchers, how should she follow them to that (butcher's) shop,

گاو گر واقف ز قصابان بدی ** کی پی ایشان بدان دکان شدی

Or eat bran from their hands, or give them milk on account of (their) coaxing (her)?

یا بخوردی از کف ایشان سبوس ** یا بدادی شیرشان از چاپلوس

And if she ate, how should the fodder be digested by her, if she were aware of the purpose of the fodder?

ور بخوردی کی علف هضمش شدی ** گر ز مقصود علف واقف بدی

Heedlessness (delusion), then, is in sooth the pillar (support) of this world: what is dawlat (worldly fortune)? for this dawádaw (running to and fro) is (accompanied) with lat (blows). 1330

پس ستون این جهان خود غفلتست ** چیست دولت کین دوادو با لتست

The beginning thereof is daw, daw (run, run); in the end (it is) lat khwar (suffer blows): the death of the ass is not (occurring) except in this wilderness.

اولش دو دو به آخر لت بخور ** جز درین ویرانه نبود مرگ خر

Whenever thou hast earnestly taken a work in hand, its faultiness has become veiled to thee at this moment.

تو به جد کاری که بگرفتی به دست ** عیبش این دم بر تو پوشیده شدست

Thou art able to give thyself up to the work, (only) because the Creator veils its faultiness from thee.

زان همی تانی بدادن تن به کار ** که بپوشید از تو عیبش کردگار