M6:159 — طوطیان خاص را قندیست ژرف / طوطیان عام از آن خور بسته طرف

Translation: For special parrots there is a profound sugar; Common parrots, from that sustenance, have their eyes closed. Meaning: Rumi conveys that deep, spiritual truths are bestowed only upon those with the inner capacity and readiness to apprehend them, while others remain blind to such profound nourishment and settle for superficialities.

This verse, as I have often emphasized, is one of the most pivotal in which Rumi classifies seekers and those receptive to spiritual knowledge. He asks, "Where is another ear? Where is a parrot worthy of that sugar?" This question reveals that the discussion concerns another 'secret,' one that not every ear is ready to hear, nor every parrot ready to taste. This subtle point is central to understanding the verse: many truths are hidden, revealed only to prepared hearts, not universally or indiscriminately.

Rumi here divides his listeners and readers into two categories: "special parrots" (ṭūṭiyān-i khāṣṣ) and "common parrots" (ṭūṭiyān-i ʿāmm). The special parrots are those who are granted a "profound" (zharf) sugar—a sugar that is not merely sweet, but possesses depth and hidden layers. This profound sugar is none other than the unseen, spiritual truths that, in Rumi's own words from the Masnavi, "are meaning, not poetic meters (faʿūlun fāʿilāt)." This opposition between meaning and meter is fundamental to Rumi's view of existence and art; he sees form as a bridge to meaning, not the destination itself.

Conversely, "common parrots" are those who, "from that sustenance, have their eyes closed" (az ān khwar basta ṭaraf). They perceive only the surface and lack the capacity to grasp the depth of meaning. Rumi's allusion here is a subtle critique of those who, in the presence of the Masnavi or any sacred text, cling to forms and structures instead of delving into meanings. It is as if they imprison the spirit within the cage of words, preventing its flight.

It is abundantly clear that Rumi scoffs at those who focus solely on the meter of poetry (like faʿūlun fāʿilāt) or on the external forms of religion and knowledge. He himself considered poetry a vessel for pouring forth meanings, and though the constraint of meter bound him, he knew that to convey the "milk from the breast of the soul," there was no alternative but to use these forms. Yet, the forms were never the ultimate purpose. One can compare this to the analogy of the grammarian (Naḥwī) and the boatman in the Masnavi: it is effacement (maḥw) that is needed, not grammar (naḥw). This is the emphasis on essence over appearance.

Similarly, the analogy of the "dervish of form" (darwīsh-i ṣūrat) and the "dervish of meaning" (darwīsh-i maʿnā) arises in this context. The dervish of form experiences "hunger for a morsel" (faqr-i luqma), not "hunger for God" (faqr-i ḥaqq). That is, their hunger is material and physical, seeking worldly sustenance rather than spiritual. Such a person is a "dead image" and does not deserve that profound sugar, for they lack the capacity to receive it. The spiritual 'alms' of meaning do not reach the dervish of form, as they pursue form instead of meaning. This reflects Rumi's deep understanding of the difference between superficiality and profound interiority.

Further, Rumi introduces the analogy of the "donkey of Jesus" (khar-i ʿĪsā). A generous person would not begrudge placing sugar before a donkey, yet the donkey prefers straw (kāh-pasand) and turns away from the sugar. This analogy illustrates the perfection of God's sustenance and generosity, providing various spiritual blessings, but each being, according to its "physical and spiritual constitution," seeks its appropriate sustenance. This is a fundamental point in Rumi's mysticism: not everyone is worthy of every grace, nor does everyone comprehend every grace. Inner capacity and receptivity determine the extent of one's benefit from the divine banquet. Thus, each seeks what aligns with their inner being; the donkey finds straw, and the parrot seeks sugar.

Key takeaways

• Profound spiritual truths (deep sugar) are received only by those with the inner readiness and capacity (special parrots) to comprehend them.
• Focusing on external form (poetic meter) hinders the understanding of meaning; inner insight (opening one's eyes) is more crucial than mere appearances.
• One's inherent capacity and spiritual constitution determine the spiritual sustenance and knowledge one can receive (a donkey prefers straw, a parrot seeks sugar).
• Rumi critiques those who cling to the superficial forms of religion, poetry, or knowledge, rather than seeking their essence.
• Rumi's words contain secrets that require a 'different ear' to hear and a 'worthy parrot' to taste.