M6:3243 — اندرین جو آنچ بر بالاست هست / خواه بالا خواه در وی دار دست

Translation: In this stream, what is truly high, is present right here. Whether you seek it above, or reach your hand into it (the stream), you will find it. Meaning: This verse asserts that the higher truth of existence is immanent in this material world; one can attain it by either looking to its transcendent source or by directly engaging with its earthly manifestations.

This verse, without doubt, embodies one of Masnavi's most pivotal teachings on unity and the presence of truth within multiplicity. Here, Mawlana, through deep allegorical language, posits an gnoseological teleology that stands in contrast to a superficial view of the world. “This stream” (این جو) is clearly an allegory for the natural world and its sensible multiplicities. Most people perceive the world as a stream that merely reflects images of objects; they see water as water, and an apple's reflection as just that—a reflection. Yet, Mawlana calls us to a “king-recognizing eye” (دیده‌ی شهشناس).

As we saw in the tale of the man named 'Omar' in the city of Kashan, the “cross-eyed” (احول) or double-visioned person considers multiplicity to be original. In Kashan, he sees multiple shops, each separate from the other, and when turned away from one, he seeks refuge in another, hoping to find bread. But the perfected seeker, who possesses an “uncross-eyed” (نااحول) vision, understands that “all shops are one in this sense.” All multiplicities are but manifestations of a single unity, and “it is as if there is only one seller in this city.” If one lacks this monotheistic vision, one remains deprived of everything. This is the central point of the verse.

“What is truly high, is present” (آنچ بر بالاست هست) means that the elevated truth, that formless origin from which this world of forms has emerged, is not absent. It is present, right here, within these multiplicities, within “this stream.” The issue is one of “seeing.” Mawlana continues this thought by saying: “If you see a bud or a tree in this stream, do not think it is a mere reflection like in other streams” (اندر این جو غنچه دیدی یا شجر / همچو هر جو تو خیالش زن مبر). That is, if you behold a bud or a tree in this stream of creation, do not mistake it for a mere image or illusion; it is not like the reflections in other streams. No! It is reality itself. It is the very true nature of things manifested in this world.

The Quranic analogy of Bilqis and Solomon precisely illuminates this point: Bilqis, in Solomon's palace, mistook the glass floor for water and lifted her skirt. She saw the appearance and thought she was confronted with an illusory water. But Solomon told her: «صرح ممرد من قواریر»—this is not water, but a polished glass pavement. What appeared to be water was, in essence, a hard, material reality. Mawlana states: “So this is a garden in meaning, not just water; so do not strip naked like Bilqis at the bubble” (پس به معنی باغ باشد این نه آب / پس مشو عریان چو بلقیس از حباب). This apparent water is, in truth, a garden; it is the source of life and fruitfulness. Thus, one should not be deceived by appearances, nor consider them mere bubbles and illusions, and act upon such a misconception.

Therefore, “what is truly high, is present” is an emphatic declaration of the presence of truth in the world's manifestations. And the second half-verse: “Whether you seek it above, or reach your hand into it” (خواه بالا خواه در وی دار دست) shows the path. If you seek the higher truth, you can either ascend directly towards the source and the formless origin, or you can reach your hand into “this stream” (the natural world). “Reaching one’s hand into” here does not mean passively observing, but actively engaging, experiencing, and delving into the manifestations of existence with gnostic insight. With this vision, “you see a reflection, and your basket fills” (عکس می‌بینی، سبد پر می‌شود). That is, what appeared to be a mere reflection, through a monotheistic vision, transforms into reality and tangible fruit; for it was truth from the beginning, but our eyes perceived it as “cross-eyed.” This is the transformation of illusion into reality in mystical experience, which Mawlana repeatedly emphasizes: mystical experiences that appear as illusion to others are reality itself that has taken an illusory form, for existence has grades and assumes various forms. The gnostic is one who recognizes the King in every garment.

Key takeaways

• The supreme and transcendent truth is fully present within this world of multiplicity and nature.
• To attain truth, the gnostic can not only look towards the source but also seek and experience it within these material manifestations.
• An 'uncross-eyed' (single-visioned) insight perceives truth in appearance, whereas a 'cross-eyed' (double-visioned) eye regards it as mere reflection or illusion.
• The natural world, like a 'stream' or 'garden,' contains authentic realities, not just reflected images.