The Merchant and his Clever Parrot.

There was a certain merchant who kept a parrot in a cage. Being about to travel to Hindustan on business, he asked the parrot if he had any message to send to his kinsmen in that country, and the parrot desired him to tell them that he was kept confined in a cage. The merchant promised to deliver this message, and on reaching Hindustan, duly delivered it to the first flock of parrots he saw. On hearing it one of them at once fell down dead. The merchant was annoyed with his own parrot for having sent such a fatal message, and on his return home sharply rebuked his parrot for doing so. But the parrot no sooner heard the merchant's tale than ho too fell down dead in his cage. The merchant, after lamenting his death, took his corpse out of the cage and threw it away; but, to his surprise, the corpse immediately recovered life, and flew away, explaining that the Hindustani parrot had only feigned death to suggest this way of escaping from confinement in a cage.
Saints are preserved from all harm 
As to a "man of heart," he takes no hurt,
Even though he should eat deadly poison.
He who gains health from practicing abstinence is safe;
The poor disciple is safe in the midst of fever.
The prophet said, "O disciple, though you be bold,
Yet enter not into conflict with every foe."
Within you is a Nimrod; enter not his fire;
But if you must do so, first become an Abraham. 
If you are neither swimmer nor seaman,
Cast not yourself into the sea out of self-conceit.
A swimmer brings pearls from the deep sea;
Yea, he plucks gain from the midst of perils.
If the saint handles earth, it becomes gold;
If a sinner handles gold, it turns to dust.
Whereas the saint is well-pleasing to God,
In his actions his hand is the hand of God.
But the sinner's hand is the hand of Satan and demons,
Because he is ensnared in falsity and fraud.
If folly meets him, he takes it for wisdom;
Yea, the learning gained by the wicked is folly.
Whatever a sick man eats is a source of sickness,
But if a saint imbibe infidelity it becomes faith.
Ah! footman who contendest with horsemen,
Thou wilt not succeed in carrying the day!
The jealousy of God 
The whole world is jealous for this cause,
That God surpasseth the world in jealousy.
God is as a soul and the world as a body,
And bodies derive their good and evil from souls.
He to whom the sanctuary of true prayer is revealed
Deems it shameful to turn back to mere formal religion.
He who is master of the robes of a king
Brings shame on his lord by petty huckstering.
He who is admitted to the king's presence-chamber
Would show disrespect by tarrying at the doorway.
If the king grants him license to kiss his hand,
He would err were he to kiss merely the king's foot.
Though to lay head at the king's feet is due obeisance,
In the case supposed it would be wrong to kiss the feet.
The king's jealousy would be kindled against him
Who, after he had seen his face, preferred his mere perfume.
God's jealousy may be likened to a grain of wheat,
But man's jealousy is but empty chaff.
For know ye that the source of jealousy is in God,
And man's jealousy is only an offshoot from God's.
But, let me now quit this subject, and make complaint
Of the severity of That Fickle Fair One.
Complaints of God's harsh dealings with His adoring slaves.
"Wherefore dost thou abandon thy creed and faith?
What matters it if it be heathen or true?
Why hast thou forsaken thy Beloved?
What matters it if she be fair or ugly?" 
Let me then, I say, make complaint
Of the severity of That Fickle Fair One.
I cry, and my cries sound sweet in His ear;
He requires from the two worlds cries and groans.
How shall I not wail under His chastening hand?
How shall I not be in the number of those bewitched by Him?
How shall I be other than night without His day?
Without the vision of His face that illumes the day?
His bitters are very sweets to my soul,
My sad heart is a lively sacrifice to my Beloved.
I am enamoured of my own grief and pain,
For it makes me well-pleasing to my peerless King.
I use the dust of my grief as salve for my eyes,
That my eyes, like seas, may teem with pearls.
The tears which are shed because of His chastening
Are very pearls, though men deem them mere tears.
'Tis "The Soul of souls" of whom I am making complaint;
Yet I do not complain; I merely state my case.
My heart says, "He has injured me,"
But I laugh at these pretended injuries.
Do me justice, O Thou who art the glory of the just,
Who art the throne, and I the lintel of Thy door!
But, in sober truth, where are throne and doorway?
Where are "We" and "I?" There where our Beloved is!
O Thou, who art exempt from "Us" and "Me,"
Who pervadest the spirits of all men and women;
When man and woman become one, Thou art that One!
When their union is dissolved, lo! Thou abidest!
Thou hast made these "Us" and "Me" for this purpose,
To wit, to play chess with them by Thyself. 
When Thou shalt become one entity with "Us" and "You."
Then wilt Thou show true affection for these lovers.
When these "We" and "Ye" shall all become one Soul,
Then they will be lost and absorbed in the "Beloved."
These are plain truths. Come then, O Lord!
Who art exalted above description and explanation!
Is it possible for the bodily eye to behold Thee?
Can mind of man conceive Thy frowns and Thy smiles?
Are hearts, when bewitched by Thy smiles and frowns, 
In a fit state to see the vision of Thyself?
When our hearts are bewitched by Thy smiles and frowns,
Can we gain life from these two alternating states?
The fertile garden of love, as it is boundless,
Contains other fruits besides joy and sorrow.
The true lover is exalted above these two states,
He is fresh and green independently of autumn or spring!
Pay tithe on Thy beauty, O Beauteous One!
Tell forth the tale of the Beloved, every whit!
For through coquetry His glances
Are still inflicting fresh wounds on my heart.
I gave Him leave to shed my blood, if He willed it;
I only said, "Is it right? " and He forsook me.
Why dost Thou flee from the cries of us on earth?
Why pourest Thou sorrow on the heart of the sorrowful?
O Thou who, as each new morn dawns from the east,
Art seen uprising anew, like a bright fountain!
What excuse makest Thou for Thy witcheries?
O Thou whose lips are sweeter than sugar,
Thou that ever renewest the life of this old world,
Hear the cry of this lifeless body and heart!
But, for God's sake, leave off telling of the Rose;
Tell of the Bulbul who is severed from his Rose.
My ardour arises not from joy or grief,
My sense mates not with illusion and fancy.
My condition is different, for it is strange.
Deny it not ! God is all-powerful.
Argue not from the condition of common men,
Stumble not at severity and at mercy.
For mercy and severity, joy and sorrow, are transient,
And transient things die; "God is heir of all." 
"Tis dawn! O Protector and Asylum of the dawn!
Make excuse for me to my lord Husamu-'d-Din!
Thou makest excuses for c(Universal Reason and Soul; 
Soul of souls and Gem of life art Thou!
The light of my dawn is a beam from Thy light,
Shining in the morning draught of Thy protection!
Since Thy gift keeps me, as it were, intoxicated,
What is this spiritual wine that causes me this joy?
Natural wine lacks the ferment in my breast,
The spheres lag behind me in revolutions!
Wine is intoxicated with me, not I with it!
The world takes its being from me, not I from it!
I am like bees, and earthly bodies like wax, 
I build up these bodies as with my own wax!

MAULANA JALAL-UD-DlN MUHAMMAD RUMI
*******