M1:275 — این خورد گردد پلیدی زو جدا / آن خورد گردد همه نور خدا

Translation: What this one consumes, from it impurity is engendered; What that one consumes, entirely becomes the light of God. Meaning: This verse asserts that a singular substance or experience (such as food or knowledge) yields vastly different outcomes depending on the recipient's inner nature: impurity for the corrupt, and divine light for the pure.

This couplet, like many in the Masnavi, articulates a profound gnostic and existential truth through a tangible example: the varying impact of a single phenomenon on individuals whose inner natures differ. Rumi decisively warns against the delusion of judging by appearances or by falsely equating oneself with prophets and pure souls. As I have stated before, 'Do not compare the deeds of the pure to your own, though 'lion' and 'milk' are written alike.' This verse continues that warning; there is an infinite difference between those who 'equated themselves with the prophets' and 'took the saints to be like themselves.'

In my view, the key to understanding this couplet lies in Rumi's subsequent lines: 'This one consumes, and from it all avarice and envy arise; / That one consumes, and from it all love of the One God arises.' What is consumed is not, in itself, neutral or endowed with a fixed effect. It is our 'factory of being' that processes the raw material and transforms it into 'impurity' or 'the light of God.' In other words, one's inner nature and temperament determine the outcome of one's actions and consumption. An envious and avaricious person, even if they partake of a blessing, will find that blessing intensifying their avarice and envy. It is as if they ask God for a longer life to have more opportunity for impure thoughts and deeds. Rumi states elsewhere that a crow, accustomed to feeding on carrion, if it wishes for a long life, desires it only for more carrion-eating. What good would that serve? Conversely, a Gnostic (arif) and a lover, consuming the same substance, transform it into the love of the One God and draw divine light from it. This is precisely the Quranic wisdom that states: 'And We send down from the Qur'an that which is a healing and a mercy to those who believe, but it adds nothing to the wrongdoers except loss.' The Quran, a singular word, brings healing and mercy to the believer, but only loss to the wrongdoer. A single food item strengthens a healthy person but could kill a sick one; the fault lies neither with the food nor the patient, but with the difference in their constitution.

Therefore, this couplet serves as a profound admonition. Each individual must look within and discern which tree they are watering with the 'water' and 'food' of their life: the tree of virtues and purity, or the tree of vices and impurity? A long life is only valuable if it is spent in obedience and purity; otherwise, as we see in Imam Sajjad's supplication Makārim al-Akhlāq, one should ask God to take their life if it becomes a pasture for Satan. The distinction here is that we can only differentiate sweet water from salty by tasting it with a sound inner palate. As Rumi says: 'None but the possessor of discernment recognizes the truth; / He distinguishes sweet water from salty water.' It is this inner discernment that unveils the true differences.

Key takeaways

• Actions and experiences reflect our inner state: A singular 'sustenance' yields vastly different outcomes (impurity or divine light) based on one's 'factory of being.'
• Superficial comparison is misleading: The difference between prophets/saints and ordinary people lies not in eating and sleeping, but in the quality of their inner being and how these acts affect the soul.
• Inner light and impurity are products of our choices and nature: One with vices strengthens them through life, while the lover strengthens their love.
• Longevity is only valuable when aligned with obedience and purity; for the impure, a long life merely offers more opportunity for corruption.
• Discerning truth from appearance requires 'inner taste' and a sound spiritual temperament; without it, all things appear alike.