Verse 2981 of the first book of the Masnavi Manawi begins a short story entitled "Qazvini's bruising of the lion's face on the shoulder and his regret due to the needle wound" in the Masnavi commentary. Some interpretations of this story have been given below; but rereading the story based on the development of the profound ontological interpretation that Rumi himself has given in the final verses of the story opens the way to understanding subtle points and questions rooted in the basic finding of the story text. Rumi's statement, while being general and comprehensive, also includes details and subtleties. In fact, the whole, which refers to the core of the story text, is not formed from the combination of the parts of the story and is transcendental to their sum; but while maintaining this transcendence in its essence, it includes the essences and meanings of the parts and is re-presented again and again by defining them. However, we must remember that, given the aforementioned implication of the interaction between the part and the whole, the representation of the whole through the part is not limited to just representing a part of the whole, but rather each part, in its own way, contains and represents the totality of the whole, identical to it, and as a result, is inseparable from it, like the threads and the weft of a textile The removal of one of them leads to the disintegration of the entire fabric, and because of this inherent and non-artificial interweaving, there is no conceivable beginning or end, and basically no limits for it. Rumi himself, somewhere in the first book of the Masnavi, briefly refers to this remarkable approach to the interaction of the part and the whole by likening the ratio of the two to that of a drop to water. This story was told over and over, like the thoughts of lovers without legs and head. It has no head, because it has been a Buddha from eternity. It has no legs, because it is its own Buddha. Rather, because it is water, every drop of it is both head and with and without both. Verses 2897-2899) And in the next verse, he expands the same point from the context of the story to the context of human existence (the last name of this article) God forbid, this is not a story, this is a criticism of our situation and yours, take a look at this. Abit 2900) Then, just a few lines below, he points out all the aforementioned points about the interaction of the part and the whole in an exceptional and concise manner and expression in two verses. Pashto now, where did the principle of denial come from? The whole is made up of various parts, each part is part of the whole, just as the smell of a flower is part of a flower. Verses (2904-2905)