M6:2900 — چشم جذاب بتان زین کویها / مغز جویان از گلستان بویها

Translation: Eyes enamored of beauties from these streets / And minds seeking fragrances from rose gardens. Meaning: This verse illustrates the principle of like-attracting-like, explaining how each human faculty is drawn to its congenial object: the eye to beauty, and the mind to pleasant scents.

This verse, in the larger tapestry of Rumi's discourse, speaks to a universal principle that I term the 'attraction of likes.' As Rumi himself says elsewhere, 'Every particle in this earth and sky / Is drawn to its like, like amber to straw.' All components of this cosmos, like amber and straw, exert a mutual pull. In human relationships, too, we observe how individuals are drawn to one another; yet, we must distinguish between corporeal attraction, which is temporary, and spiritual attraction, which is deeply rooted and profound. This is why in Persian we speak of hamsari (soul-partnership), not merely hamtani (body-partnership); hamsari signifies a synergy of minds and souls.

This specific beyt exemplifies this principle as applied to human senses and cognitive faculties. Just as the stomach draws bread to satisfy its hunger, and a thirsty liver craves water, so too the eye, by its very nature, is drawn to beauties and 'idols' (botān). Here, botān refers not to false deities but to beloveds, manifestations of beauty in this world. Similarly, the 'brain' (maghz), which can be a metaphor for the olfactory senses or even the soul's quest for apprehension, seeks out pleasant 'fragrances' from 'rose gardens' (golestān). It is as if every faculty within us, traversing these 'streets' and 'gardens,' is in pursuit of its own kindred spirit, its familiar counterpart.

Yet, Rumi does not stop there. Immediately following this verse, he arrives at the most crucial point—a point that elevates this 'attraction of likes' from the worldly domain to the divine realm. He implores God to liberate us from these innumerable worldly attractions and to draw His own grace towards us. It is as if this world is a bustling market where many things vie to 'buy' us, enticing us to sell ourselves cheaply. The only rightful place for a soul to sell itself is to God, who purchases His own possession at a 'higher' price than its inherent value. Imam Ali (as) famously stated, 'How evil is the transaction, that you consider the world as the price of yourself.' And in the Gospels, we read, 'What profit is it for a man if he gains the whole world, yet forfeits his soul?' This fundamental question awakens one to their true worth, compelling them to value themselves highly. These great masters teach us not to 'sell ourselves cheaply,' for the worth of our souls far transcends these attractive, yet fleeting, worldly manifestations. Thus, this beyt is not merely a description of ordinary attraction, but a prelude to an invitation to the highest and most transcendent attraction: the pull of divine grace.

Key takeaways

• Every being, from a particle to a human, is drawn towards its like.
• The attraction of human senses to beauty and fragrance is an example of this universal principle.
• Bodily attraction is temporary, but spiritual attraction (soul-partnership) is profound and lasting.
• Worldly attractions are numerous, but one must transcend these pulls.
• The true worth of the human soul is too great to be sold for the allurements of the world.
• Rumi implores God to free humans from worldly attractions and draw them towards Divine grace.