M6:1479 — مرغ جذبه ناگهان پرد ز عش / چون بدیدی صبح شمع آنگه بکش

Translation: The bird of rapture suddenly flies from its nest; Once you perceive the dawn, then extinguish the candle. Meaning: This couplet suggests that divine rapture arrives unannounced and unpredictably. Yet, until the dawn of this divine presence is seen, one must not cease personal effort and the burning of the candle of striving.

This profound couplet, among the most exquisite in the Mathnawi, appears in the context of Rumi's discussion on the interplay between dhikr (remembrance) and fikr (contemplation). Rumi advises that if our intellect (fikr) becomes 'frozen' and stagnant, we must turn to dhikr, for it 'sets the thought in motion' (dhikr ārad fikr rā dar ihtizāz), melting its inertia like the sun, thus opening the path to deeper understanding. This intellectual backdrop is crucial for appreciating the beyt's call to continuous effort and spiritual focus.

The first hemistich, 'The bird of rapture suddenly flies from its nest,' speaks to the unpredictable and unannounced nature of divine attraction, or jadhba. The 'nest' (ʿish) symbolizes the hidden realm from which this 'bird of rapture'—this spiritual pull—emerges. Rumi states unequivocally that jadhba is sudden and without calculation, utterly defying prediction. Unlike natural phenomena that yield to scientific forecasting, spiritual and divine matters are entirely unforeseen. Our prayers, our acts of devotion, are all founded on hope, not predictable certainty. This 'bird of rapture' might alight on the seeker's shoulder at any moment.

However, the second hemistich, 'Once you perceive the dawn, then extinguish the candle,' addresses the seeker's responsibility for continuous effort. This sudden jadhba does not exempt one from striving. Rumi, with a vivid metaphor, outlines the seeker's duty until the arrival of truth: 'Keep working (kār kon) / Do not be dependent on that rapture (mowqūf ān jadhba mabāsh).' The seeker must keep the candle of effort burning in the dark night of anticipation, even using it to light other candles. One must never cease 'working' and seeking merely because of waiting for the 'dawn' of jadhba. To abandon work is a form of 'coquetry' (nāzī), which is incompatible with the spirit of 'sacrifice' (jānbāzī) in the path of truth. This spiritual journey (sulūk), this striving and endeavor, is like a candle that illuminates the path in the absence of the sun.

The 'dawn' (sobḥ) here symbolizes the full presence of the Divine, the sunrise of truth, and the unmediated vision of divine light. Once this 'dawn' has broken and the light of truth has shone forth, there is no longer a need for the light of human effort; then, with certainty, the candle can be 'extinguished' (kash). This concept echoes an anecdote (though I personally have doubts about its attribution to Imam Ali), where Kumayl asks Imam Ali about the nature of reality, and the Imam replies, 'Extinguish the lamp, for dawn has broken' (aṭfiʾ al-sirāj, faqad ṭalaʿa al-sobḥ). The core message is that when the light of truth reveals itself, the small lamps of human endeavor and insight are no longer necessary.

Thus, this couplet establishes a delicate yet vital balance between jadhba (divine attraction) and sulūk (human striving). Jadhba arrives suddenly and is unpredictable, but until that moment, the seeker is obliged to engage in effort, remembrance, contemplation, and to keep the candle of inner presence burning. This is a message of perseverance and hope on the path of knowledge; it states that until the ultimate arrival, no effort should be spared, even while remaining constantly open to receiving the sudden grace of the Divine.

Key takeaways

• Divine rapture (jadhba) is sudden and unpredictable; it cannot be willed or calculated.
• Uncertainty in spiritual matters, such as the acceptance of prayers, is inherent and predicated on hope.
• Until jadhba or the 'dawn of truth' arrives, the seeker must persevere in continuous effort and 'work'.
• Ceasing effort and hope, under the pretext of awaiting divine grace, is a form of 'coquetry' incompatible with the spirit of 'sacrifice' in the path of knowledge.
• The 'candle' symbolizes human intellect, effort, and guidance, which become obsolete when the 'dawn' of divine truth breaks.
• This couplet highlights the delicate balance between sulūk (the seeker's striving) and jadhba (divine attraction) on the path to truth.