M6:1193 — او ز بی‌چونی دهدشان استخوان / در جنابت تن زن این سوره مخوان

Translation: He, from formlessness (bī-chūnī), bestows forms (bones) upon them; In the state of impurity (janābat), abstain and do not recite this Sura (of truth). Meaning: Mawlana posits that one who has attained the state of boundless formlessness (bī-chūnī*) can bestow existence and form upon those still bound by qualities and limitations. However, to grasp these profound truths, one must first achieve spiritual purification from the 'impurity of form-bound existence,' akin to performing ritual ablution before touching a sacred text.

This verse, appearing in the narrative of Hilal's transformation from a vile dog to a strong-hearted lion, captures the mystical zenith of this metamorphosis. Mawlana articulates these words through Hilal, an individual who has transcended 'chūnī' (form-bound existence) and entered the 'living-garden of bī-chūnī' (formlessness). Here, 'chūn' signifies form, quality, or any limitation that frames our being. The spiritual seeker, at the outset, perceives himself as a confined vessel, restricted by forms. Yet, through the journey, he attains the station of 'bī-chūnī' – a state where no form can encompass him, leading to union with infinity and boundless existence. This 'bī-chūnī' is an eternal realm, full of life, devoid of death and end.

Mawlana then elucidates that one who attains this station of 'bī-chūnī' consequently becomes a 'bestower of chūn,' meaning capable of granting form and existence to others still enmeshed in the cycle of forms and qualities. The phrase "He, from formlessness, bestows forms upon them" is profoundly meaningful. Here, the 'forms' (chūn-hā) are likened to dogs gathered around the boundless table of 'bī-chūnī', receiving 'bones' – symbolic of finite existence and limited forms. This signifies a lofty aspect of mystical beneficence and guidance; the realized mystic is no longer constrained by forms but, from the wellspring of formlessness, breathes life into them.

The second hemistich contains a profound mystical and ethical warning: "In the state of ritual impurity (janābat), abstain and do not recite this Sura." Janābat here is not merely physical defilement but an allusion to the 'impurity of chūnī' – the entanglement with forms and worldly limitations. Mawlana clarifies this point with another verse: "Until you perform a complete ablution from chūnī, do not lay your hand upon this scripture, O servant." This 'Sura' and 'scripture' symbolize the deep, formless mystical truths previously discussed. Mawlana emphasizes that to access these elevated knowledges, the seeker must first liberate himself from the constraints of forms and particularities. The true ablution for confronting this 'Sura' is liberation from chūnī and its limitations. These verses elegantly intertwine mysticism, philosophy, longing, hope, and regret, charting the path from limitation to boundlessness.

Key takeaways

• The essence of mystical transformation is liberation from 'chūnī' (limitation and form) to 'bī-chūnī' (boundlessness and formlessness).
• One who attains the station of 'bī-chūnī' becomes a 'bestower of chūn,' capable of granting existence and form to others.
• 'Bones' symbolize limited existences and 'forms' (chūn-hā) that benefit from the boundless grace of formlessness.
• 'Janābat' (ritual impurity) here signifies entanglement with material constraints and worldly forms.
• To comprehend and touch profound, formless mystical truths (symbolized by the Sura), spiritual purification and liberation from 'chūnī' are essential.