M6:2270 — صورت درویش و نقش گنج گو / رنج کیش‌اند این گروه از رنج گو

Translation: Speak of the dervish's form, and the image of treasure; these folk are labor-professing, speak of their labor. Meaning: Rumi addresses himself, urging to speak of external appearances like the outward form of a dervish or the mere image of treasure, as most people engage in superficial struggles and fruitless toil, remaining unaware of the true, inner treasure.

After an impassioned and almost anxious exposition of the ineffable secrets of unity and formlessness, Rumi abruptly halts. This pause marks a return from the realm of divine mysteries to the world of forms and narratives. It is as if he addresses himself, saying, "Enough of speaking about occult secrets. Speak now of what ordinary people recognize, of these very forms and images." This is an internal prompt, urging Rumi to resume his accustomed role as narrator and storyteller.

The phrases dervish's form and image of treasure refer precisely to these external appearances; they do not signify the true dervish who has attained the treasure, nor the treasure of gnosis and truth itself. Rumi suggests that most people are concerned with forms and images, rather than with reality and the inner dimension. In other words, he instructs himself to speak of the outward semblance of people's lives, not their profound depths.

The second hemistich, these folk are labor-professing, speak of their labor, represents Rumi's ultimate assessment of the general human condition. This group consists of those who have made toil and hardship their creed and practice. Their lives are characterized by striving and struggling for superficial objectives, as if this path of suffering has become their chosen way. Rumi implies that the majority of humanity either prefers the path of ranj (suffering/labor) over the path of ganj (treasure) or remains entirely unaware of the true treasure, thus becoming attached to fruitless exertions. This 'labor-professing' is not a matter of coercion, but rather a consequence of choice and heedlessness. They have turned away from the true treasure, which is the presence of the Beloved and knowledge of God, and instead pursue worldly struggles. This is a recurring theme in the Mathnawi: worldly conflicts, preoccupations, and exertions distract us from the essential treasure, leading to endless, unfulfilling toil. True life, Rumi asserts, is spent in the presence of the Friend, not in barren struggle. If one seeks anything other than God, one might imagine adding to one's life, but in reality, one diminishes and exhausts oneself.

Key takeaways

• Rumi shifts from revealing secrets to addressing forms and stories, opting to speak of what is tangible to people.
• The dervish's form and image of treasure denote outward appearances, not the inner truth of the dervish or the treasure of gnosis.
• Most people base their lives on labor-professing (ranj-keeshi) and superficial hardships, oblivious to the true inner treasure.
• This labor-professing is a choice born of heedlessness, separating one from the Beloved's presence and divine knowledge.
• True life is lived in connection with the Beloved, not in fruitless worldly struggles.