M6:2827 — در یکی کان زر بی‌اندازه درج / وان دگر دخلش بود کمتر ز خرج

Translation: In one, a mine of immeasurable gold is contained; / While the other's income is less than its expenditure. Meaning: This verse highlights the intrinsic differences in human nature: some individuals possess immeasurable inner wealth and substance, while others are inwardly barren, with little to offer.

This profound couplet emerges from the enchanting tale of the King and the Night Thieves in Book Six of the Masnavi. It narrates the story of thieves, each possessing a unique skill, in whose midst Sultan Mahmud appeared disguised. Among them was a thief whom Rumi calls the 'nose-sniffer' (بوکش); his particular art was to smell the earth and discern what lay hidden beneath it. This beyt directly quotes that thief, as he boasts of his distinct prowess.

Yet, Rumi, in his customary fashion, transforms every anecdote into a bridge towards a deeper spiritual meaning. This act of smelling the earth and distinguishing a 'mine of gold' from barren soil (خاک ابتر) is, in essence, an allegory for the capacity to discern the true nature and disposition of human beings. Indeed, I firmly believe Rumi here draws upon the noble hadith, "People are like mines, just as there are mines of gold and silver" (الناس معادن کمعادن الذهب و الفضه). This implies that humans are fundamentally different in their essence; some are gold, some silver, and others base metal. This is an ontological reality.

The 'nose-sniffer' thief, by smelling the earth, discerns these intrinsic differences: "In one, a mine of immeasurable gold is contained" refers to an individual whose very being, whose soul, contains infinite gems and value, so that their vessel is overflowing with the treasure of meaning and truth. Conversely, "While the other's income is less than its expenditure" points to someone who is devoid of any inner worth; their existence is nothing but deficiency and emptiness, with nothing to offer.

This power of 'smelling' and discernment is not merely for identifying hidden treasures in the ground but also for knowing the 'secret of people' (سرّ الناس). Rumi frequently resorts to this olfactory metaphor elsewhere. Did not Prophet Jacob perceive the scent of Joseph's shirt from afar, causing his sight to return? Did not Majnun, by smelling the earth, recognize Layla's grave and surrender his soul? And did not the Noble Prophet of Islam perceive the scent of God from Yemen, a scent associated with Oways Qarani? All these narratives suggest that existence possesses a 'scent,' revealing its truth to receptive souls. Through this allegory, Rumi reminds us that the inner reality of individuals surpasses their outward appearance. The wise person is one who, from the 'dust of the body' (خاک تن), can discern the 'treasure of the soul' (گنجینهٔ روح) – a difference as stark as gold and copper. This discernment, without a doubt, is among the most crucial insights offered in the Masnavi; a knowledge rooted in 'self-knowledge' (خویشتن‌شناسی), the root of the roots of religion.

Key takeaways

• Humans possess an inner essence akin to mines; some hold immeasurable treasures, while others are barren.
• Discerning the intrinsic differences in people's natures is a key insight in the Masnavi.
• The 'smelling' and distinguishing of truth serves as a metaphor for perceiving hidden realities beyond appearances.
• Rumi's mysticism emphasizes 'self-knowledge' and uncovering the soul's treasure hidden within the 'dust of the body'.
• Prophets and mystics possess the ability to perceive subtle, hidden signs of truth.