M6:4279 — بحر جان‌افزا و بحر پر حرج / در میان هر دو بحر این لب مرج

Translation: The soul-enhancing sea and the hardship-filled sea; Between these two seas, this lip acts as a discerning boundary (merj). Meaning: Human speech originates from two distinct sources: one that invigorates the soul and brings joy, and another laden with hardship and suffering. The human lip, or utterance, essentially serves as a boundary or discriminator, revealing which of these two 'seas' a word emanates from.

Mowlana, that ocean-like mystic, in this couplet points to a profound existential truth: human speech represents not only the larynx but also the very soul and spirit of an individual. I believe that the human tongue serves as a bridge between two contrasting realms, two immense seas: one, the 'soul-enhancing sea' (bahr-e jān-afzā), which is the source of life and vitality, and the other, the 'hardship-filled sea' (bahr-e por-haraj), the abode of constriction and difficulties. Every word that flows from the lip, in truth, originates from one of these two seas: sometimes it comes from the 'city of the soul' and bestows life, and sometimes it emerges from 'hell' and is burning and hurtful.

I interpret the 'soul-enhancing sea' as 'heavenly sound' and the 'hardship-filled sea' as 'hellish sound.' Haraj linguistically means constriction, hardship, and illness. Therefore, one type of speech brings ease and nourishes the soul, while the other gnaws at the soul and causes suffering. This distinction is key to understanding the deep connection between language and existence in Mowlana's worldview.

A point that must be addressed here is Mowlana's use of the word marj. He himself acknowledges that he 'hasn't used the term marj very well here, truthfully,' because in the Quranic context of the verse, "He let flow two seas meeting [each other]; between them is a barrier [barzakh] which they do not transgress" (Ar-Rahman: 19-20), maraj means 'to let flow' two seas, and the distinguishing factor or barrier between them is called barzakh. However, Mowlana uses marj here to imply a barrier or discriminator, regarding the human lip as this boundary between the two seas. The lip, the origin of speech, acts like a barzakh that demarcates these two types of discourse, as if preventing the brackish water of hardship-laden words from mixing with the sweet water of soul-enhancing words.

This precise linguistic distinction gains deeper meaning within the context of the story of the mendicant and the customs officer, where this couplet appears. The mendicant, speaking with truthfulness (ṣidq), moves the officer to tears and causes his heart to 'blossom.' This indicates that truthful speech comes from the 'soul-enhancing sea' and resonates with the heart. The scent of truth emanates from his words. Conversely, deceitful and deceptive words, though outwardly appealing, come from the 'hardship-filled sea' and lead to suspicion and disquiet, stripping the heart of its peace. A truth-seeking heart finds solace in 'correct speech' (goftār-e ṣawāb), just as a thirsty person finds solace in water. But a 'veiled heart' (del-e maḥjūb), being sick and corrupted, cannot distinguish prophet from simpleton, or truth from falsehood.

Mowlana further suggests that the 'more experienced merchant' (bāzargāntar), an individual seasoned in the chaotic marketplace of the world who can discern good from bad, can also distinguish words. Such a person can differentiate 'defective and pickpocketing goods' (i.e., false and deceptive speech) from 'valuable and coveted goods' (i.e., true and precious speech). This human lip, this capacity for utterance, can either become a 'house of profit' (dār-ul-rabāḥ) yielding spiritual gain, or for the 'blind' who lack discernment, it can become a 'house of sin' (dār-ul-janāḥ), a place of transgression and loss. It is this faculty of discernment that opens the path for the soul's flight and liberation from the bonds of melancholy.

Key takeaways

• Human speech originates from two primary sources: the soul-enhancing sea (truthful, nourishing words) and the hardship-filled sea (deceptive, hurtful words).
• The human lip acts as a barzakh or discriminator, revealing the inner source and quality of one's words.
• Truthfulness and sincerity in speech open hearts and bring peace; falsehood and deceit create anxiety and suspicion.
• Mowlana endows marj with a Quranic sense (akin to barzakh), signifying the human tongue's power of distinction.
• Discerning true speech from false requires inner 'merchantship' and insight, much like separating genuine goods from counterfeit ones in a market.
• The ability to choose and discern between these two types of discourse is crucial for the soul's ascent and liberation from sorrow.