M6:3580 — تا خری پیری گریزد زان نفیس / گاو بیند شاه نی یعنی بلیس

Translation: So that an old donkey flees from that precious essence, He sees the cow, not the king—meaning Iblis.

Meaning: Rumi explains why the precious truth and princely soul are hidden within a seemingly base physical form: to ensure that ignorant and Iblis-like individuals perceive only the outward material form, thus fleeing from the precious inner reality and failing to grasp its true worth.

This couplet unveils an ancient mystical puzzle: why is the essence of truth often concealed within an unappealing or even lowly exterior? Rumi, with his characteristic decisive tone, explains the reason for this 'concealment' within an overarching ontological framework. He previously stated, "Within the cow-body, a prince dwells / A treasure is placed in a ruin." Now, he addresses the fundamental question of why this is so.

I assert: this 'concealment' is, in fact, one of the manifestations of 'divine jealousy' (ghayrat-i ilāhī). A treasure is always placed in a ruin to keep it hidden from the unworthy 'old donkey.' The 'old donkey' here is, unequivocally, a symbol of Iblis and any being whose perception is limited solely to appearances and outer shells. Such a being is incapable of grasping the depth and precious essence hidden behind these external forms.

Iblis, by nature, sees the 'cow,' not the 'king.' The 'cow' refers to the physical body and material form, contrasted with the 'king,' which signifies the exalted soul, the divine truth, or the 'prince' hidden within the body. In the story of Adam's creation, Iblis likewise saw only 'water and clay' and refused to prostrate before the divine truth seated within that earthly form. He failed to see the king because his eyes were accustomed only to the cow. This is a rule: whoever sees only the form is deprived of the meaning.

What Rumi intends to convey is that this world is replete with such treasures in ruins. This is a philosophical and mystical conundrum: 'Why does God hide Himself?' Rumi's answer is that this concealment is a form of protection. A truth easily accessible to all would cease to be precious, and divine jealousy would not tolerate exposing its invaluable essence to just anyone. Only those who can transcend appearances and possess inner sight can perceive the king in the cow and the treasure in the ruin.

Furthermore, within the context of the Masnavi, this couplet serves as an ingenious 'transition' (gorīz) and setup for the extensive and profoundly insightful story of the 'Three Princes' in Book Six, which is one of the most prominent and lengthy narratives in that volume. Through this device, Rumi prepares the reader for deeper discussions about the secret of concealing truth and the nature of divine testing.

Key takeaways

• Truth is often concealed within a humble and material outward appearance.
• The purpose of this concealment is to safeguard the precious essence of truth from the perception of the unworthy and Iblis-like individuals.
• The 'old donkey' and 'cow' symbolize Iblis and those who perceive only externals, missing the inner reality.
• This concealment is a manifestation of 'divine jealousy,' which does not permit everyone to grasp every truth.
• Inner vision enables one to see the 'king' within the 'cow' and the 'treasure' within the 'ruin.'
• The couplet serves as a prelude to the extensive story of the 'Three Princes' in Book Six.