M6:2257 — بانگ او تو نشنوی من بشنوم / زانک در اسرار همراز ویم

Translation: His cry you do not hear, but I do; For in secrets, I am his confidant.

Meaning: Mowlana asserts his unique ability to perceive the true inner cry of the seeker, a cry that remains unheard by others, because he is privy to the deeper spiritual secrets of that yearning soul.

This couplet is one of those instances where Mowlana unveils the profound depth of his insight and perception, affirming his station as a realized mystic. Within the narrative of the "Dome and the Treasure," a poor man (faqir) is in search of a hidden treasure. Mowlana here addresses the common listener, stating that what they perceive of this faqir's cries is merely the superficial aspect. "His cry you do not hear, but I do," implies that while others register only the outward lament and ostensible demand, Mowlana apprehends the very core of this yearning. This "cry" is not a mere sound; it is an echo of an inner longing, arising from the very existential essence of the spiritual seeker.

Mowlana's assertion here resonates deeply with the foundational theme introduced in the very opening of the Masnavi: "Listen to this reed, how it complains / It narrates separations." There, too, Mowlana identifies with the reed whose outward appearance is a complaint, but whose inner reality is a profound narration. Here, he speaks of hearing the inner "cry" of the faqir, a faculty denied to others. Such hearing demands the ear of the heart, not just the physical ear; and Mowlana explicitly claims possession of this inner auditory capacity.

The secret to this unique ability lies in the phrase "For in secrets, I am his confidant" (zan-k dar asrār hamrāz-u-yam). Mowlana can hear the faqir's true cry because he is his "hamrāz" – his intimate sharer of secrets. Being a confidant here signifies a shared understanding of existential truths. What are these secrets? The grand secret Mowlana alludes to in the preceding and subsequent verses: "Do not see him as a seeker of treasure; he is the treasure himself." The faqir seeks a treasure, but he himself is that true treasure. Others fail to grasp this, hearing only the lament of a beggar; but Mowlana, knowing this beggar in truth conceals a treasure within himself, hears his cry as the call of a treasure emanating from its own self.

This is a vital point in Mowlana's epistemology: an individual's aspirations and ideals determine the ceiling of their character. If one seeks gold and silver, that is their limit; but if their quest is spiritual and existential, they themselves transform into a spiritual treasure. Mowlana is privy to this depth of seeking, understanding that the thirst for treasure is itself a sign that a ladder has been placed beneath the seeker's feet. Thus, when the faqir laments in search of treasure, he is lamenting from the very essence of the treasure itself. Only one who is a confidant of the truth of this treasure can truly hear this. This insight elevates Mowlana beyond the mere reading of appearances, making him a genuine "secret-knower" (rāz-shenās).

Key takeaways

• Mowlana possesses a profound insight that enables him to hear the hidden truth within superficial laments and desires.
• What others perceive merely as a 'cry' or complaint, Mowlana understands as 'secrets' and an inner narration of the seeker's being.
• Mowlana identifies himself as the 'confidant' (hamrāz) of the poor man or seeker, implying a shared understanding of their existential secrets.
• An individual's aspirations define their character's ceiling and reveal their inner truth: 'Do not see him as a seeker of treasure; he is the treasure himself.'
• This couplet underscores the importance of hearing the inner reality, not just the outward appearance, and comprehending the hidden mysteries behind human actions and words.