M6:1900 — هم‌چنین برمی‌شمر تازه و کهن / ور ملولی رو تو کار خویش کن

Translation: Likewise, recount the fresh and the old; and if you are weary, go attend to your own business. Meaning: After enumerating various ultimate aspirations (qiblas) of people, Mowlana states that if these examples or classifications bore you, you are free to go and pursue your own path.

This verse appears after a lengthy enumeration of 'qiblas,' or spiritual orientations, that Mowlana ascribes to various types of people. From the qibla of Gabriel and exalted souls, which is the Sīdra-yi Muntahā, to the qibla of the 'servant of the belly' (ʿAbd al-buṭūn) which is the 'tablecloth' (sūfra), and the 'philosophizing intellect' (ʿaql-i mufalsaf) which is 'imagination' (khayāl). After recounting these, Mowlana abruptly and without preamble states that if you become 'weary' (malūl) from these kinds of words and successive examples—meaning your heart grows heavy or you lose the desire to listen—then 'go attend to your own business.'

I believe this is a completely deliberate and insightful move by Mowlana. He explicitly and with a decisive tone leaves the tired and spiritless reader or listener to their own devices. This stems from the understanding that the Masnavi was not written for everyone. Mowlana's book is not meant to persuade every mind and taste; he knows that each person has a unique 'disposition' (khuy) and a specific 'sustenance' (rizq). If your soul does not harmonize with these words, these 'qiblas,' and these 'unveilings,' do not force yourself into hardship.

This, in essence, is a manifestation of a kind of spiritual 'pluralism' evident in Mowlana's thought. He deeply understands that paths are diverse, and capacities for listening are not uniform. Just as a philosopher like Wittgenstein believed that what cannot be spoken about, one must remain silent about, Mowlana also knows that some truths, if not accepted, become a burden. Therefore, instead of insisting, he offers freedom of choice. This is not a sign of indifference but of a profound understanding of the nature of truth; truths that are embraced by the soul, not by coercion. If you do not have the 'ambition to ascend' (sawdā-yi sar-bālā), you will not grasp the rope and will instead question its material. Similarly here, if there is no longing in your soul, then go after what your soul truly desires.

This verse serves as a prelude to the crucial discussion of 'disposition' (khuy) and 'sustenance' (rizq) that immediately follows. Mowlana explains in subsequent verses that God has provided the 'sustenance' and portion for each being according to their 'disposition' and nature: 'One's disposition we have made a lover of bread / Another's disposition we have made drunk with the Beloved.' This current verse tells us that before 'sustenance' reaches you, you must understand your own 'disposition'; if you are 'weary,' perhaps your disposition seeks something else. With this verse, Mowlana demands a kind of self-awareness from the reader and defines the boundaries of his audience. The Masnavi is for those whose souls are not 'weary' from hearing these words, but rather find increased longing.

Key takeaways

• Mowlana dismisses the weary listener, signaling that the Masnavi is not for everyone.
• The verse emphasizes the importance of one's inherent 'disposition' (khuy); each must find work suited to their nature.
• The Masnavi relies on voluntary acceptance and inner longing, not logical persuasion or coercion.
• The truths and spiritual orientations presented in the Masnavi require self-selection.
• This verse respects spiritual freedom and the right to choose one's individual path.