M6:2901 — زانک حس چشم آمد رنگ کش / مغز و بینی می‌کشد بوهای خوش

Translation: For the sense of the eye is a puller of colors; The brain and nose draw pleasant scents.

Meaning: This verse illustrates the intrinsic specialization of sensory organs, where each sense is naturally drawn to its specific object—the eye to colors, and the brain and nose to pleasant fragrances.

Undoubtedly, in this couplet, Mawlana alludes to one of the universal and fundamental principles of existence: the attraction of like to like. This is not merely a simple sensory observation but a manifestation of a cosmic law that permeates every level of being, from the particles of the earthly realm to the loftiest reaches of souls, a point I have often emphasized. This attraction is not a purely physical or transient phenomenon; when two individuals are drawn to each other, their souls intertwine long before their bodies might draw close. This is the profound meaning of 'hamsari' (companionship of souls) in Persian, as opposed to mere 'hamtani' (companionship of bodies).

In this verse, Mawlana illuminates this principle with a tangible example drawn from the senses. The sense of sight, the eye, is created to be a 'color-puller' (rang-kash); that is, it is inherently drawn towards and attracts colors. The eye does not merely perceive colors; it actively seeks them. This same dynamic and active pull holds true for the brain and nose. Mawlana states that 'the brain and nose draw pleasant scents.' This is not a passive reception where smells simply reach the nose; rather, the nose and brain actively 'pull' and absorb pleasant odors. This attraction is not solely for information; pleasant smells, as our experience confirms, stimulate the brain and can even strengthen memory, a point Mawlana underlines.

This statement by Mawlana extends a chain of examples he provided earlier, such as the stomach's pull towards bread or the thirsty liver's pull towards water. These are all instances of an innate need and a mutual attraction that God has placed within the essence of things and beings. From this perspective, this couplet is not merely an explanation of sensory function but an elucidation of the fundamental mechanism of yearning and seeking in the world.

However, Mawlana never stops at the level of material phenomena. These physical attractions serve as a bridge to understanding spiritual attractions. Immediately following this couplet, Mawlana turns to prayer, asking God to grant us sanctuary from these numerous worldly attractions, leading us towards 'the attraction of Your grace.' This indicates that Mawlana considers this couplet as an introduction to emphasizing the superior and singular divine attraction. In this world, many 'customers' vie for our soul and existence, seeking to draw us to themselves. But Mawlana calls believers to sell themselves only to God, who is the best buyer and purchases the soul at an infinitely precious price. It is here that this couplet, with its seemingly sensory and material facade, connects to the depths of Mawlana's ontology and mysticism, transcending a simple physiological explanation to become a spiritual invitation. Every attraction in this world can guide us toward the ultimate Divine attraction, if the eye of the soul is open.

Key takeaways

• Each sense is intrinsically drawn to its specific object; the eye to color and the nose to scent.
• This attraction is an active phenomenon; sensory organs are not passive but actively 'pull' their objects.
• This is a universal principle of 'like attracting like,' evident across physical and spiritual realms.
• Pleasant smells are not merely perceived but stimulate the brain and can even enhance memory.
• Material attractions serve as a bridge for understanding higher, spiritual attractions, especially the Divine pull.