M6:4872 — و آن سوم کاهل‌ترین هر سه بود / صورت و معنی به کلی او ربود

Translation: And that third one was the most indolent of the three; he wholly seized both form and meaning. Meaning: In this verse, from the story of the three princes, Rumi inverts the notion of "indolence," showing that singular focus on an essential task, rather than distraction by numerous others, is the true path to grasping both the outward form and inner meaning entirely.

This verse concludes the story of the three princes and marks the zenith of Rumi's reinterpretation of the concept of kaheli (indolence). I contend that kaheli in the Masnavi cannot be understood in its conventional sense of laziness or inaction; such an interpretation would be entirely mistaken. Rumi here explicitly states that the third prince, who was the most indolent of the three, precisely because of this trait, 'wholly seized both form and meaning.' This is an evident paradox, the key to which lies in the distinction between multiplicity of action and unity of purpose.

I have consistently emphasized over the years that kaheli in Rumi's lexicon means to do one essential task, not a thousand. Recall the story of the girl who sat before Jesus, solely combing her long hair, while another busied herself with a hundred tasks and appeared industrious. Rumi states elsewhere: 'The true work belongs to him who becomes God's disciple; for His work, he cuts himself off from every other task.' This 'cutting off from every other task' is the very kaheli that, in this verse, leads to the seizing of form and meaning.

I do not equate kaheli with mental dispersion or inattention; rather, I see it as its very antithesis. An 'indolent' person in this sense is not one who shirks responsibility or becomes a burden to others, like a corpse carried on shoulders. On the contrary, one must 'live and walk the earth like a spirited steed, not like a corpse to be borne on shoulders.' This kaheli is, in truth, a kind of maximal focus on that 'primary merchandise' which must be acquired. If one buys a hundred secondary goods but neglects the primary one, one has, in essence, accomplished nothing.

This profound concept resonates in the works of contemporary mystics. I have frequently referenced Eckhart Tolle, particularly his book The Power of Now, which emphasizes this very point: draw down the wick of your mind and simply be in the 'Now.' Or, as is often quoted from Buddhist monks: always do one thing at a time. When you eat, just eat. When you pray, just pray. This mental discipline, which rescues an individual from dispersion and multitasking, gradually dislodges false selves and unproductive preoccupations. Our consciousness must not be distributed 'in all directions,' for 'those trifles are not worth a single leaf.' This is the commendable kaheli that guides the third prince to the treasure of form and meaning.

Key takeaways

• In the Masnavi, "indolence" (kaheli) is not sloth, but rather absolute focus on one essential task.
• The "indolent" prince, through this singular focus, grasps "both form and meaning" entirely.
• Rumi views this indolence as a rejection of dissipated consciousness and false preoccupations.
• The principle of "doing one thing" resonates with Buddhist teachings and Eckhart Tolle's philosophy.
• Focusing solely on the present moment, avoiding multitasking, is a path to shedding false selves.