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(Masnavi Book 3: 86) The cry of the Devil












Commentary on the verse (of the Qurán): “And raise the battle-cry against them with your horsemen and men on foot.

When you earnestly resolve to be religious, the Devil in your nature cries out at you,
“Go not in that direction! Bethink you, O misguided one; for you will become captive to distress and poverty.
You will become destitute, you will be cut off from friends, you will be despised, you will feel
sorry.”
From fear of the outcry of that accursed Devil you flee away from certain truth into error,

4330. Saying, Ho, to-morrow is mine and after to-morrow: I will run in the Way of religion, I
have (plenty of) time.
Then again you see Death killing your neighbours on left and right, so that the cry (of lamentation) is raised.
Now, in fear of (your) life, you resolve to be religious: for a while, you make yourself a (true)
man;
So you put on the armour of knowledge and wisdom, saying,I will not shrink from any danger.”

Again he (the Devil) deceitfully cries out at you—Be afraid and turn away from the sword of poverty!”

4335. Once more you flee from the Way of Light and cast off that armour of knowledge and virtue.
(For many) years, you are a slave to him because of a cry: you have laid down the blanket (have
lain down to rest) in such darkness as this!
Dread of the cry of the devils has bound the people and taken hold of their throats,
Till their souls have become as hopeless of the Light as the spirits of the infidels who dwell in the tombs.
Such is the terror of the cry of that accursed one: how (great) must be the dread of the Divine
cry!

4340. Dread of the falcon is (falling) upon the noble partridge: the fly has no portion of that dread,
Because the falcon is not a hunter of flies: only spiders catch flies.
The spider, (which is) the Devil, has dominion over flies like you, not over the partridge and the eagle.
The cry of the devils is the drover of the damned; the cry of the Lord is the guardian of the
(blessed) saints,
To the end that, by reason of these two cries (being) far distant (from each other), not a drop of the sweet sea may mingle with the briny sea.

How the talismanic cry came at midnight to (the ears of) the guest in the mosque.

4345. Now hear the tale of the terrible cry, by which that good-fortuned man was not dismayed.
He said, “How should I fear? for this is the drum of the Festival. Let the drum fear, since blows belong to it.
O empty drums without hearts, your share in the festival of the spirit is (naught but) blows of the
(drum-)stick.
The Resurrection is the Festival, and the irreligious are the drum: we, like the festive folk, are laughing as the rose.
Now hear how, when this drum boomed, he (the guest) cooks the pot containing the broth of felicity.

4350. When that man of insight heard the drum, he said, “How should my heart be afraid of the drum of the Festival?
He said to himself, Beware, do not let your heart tremble, for (only) the souls of the faint-hearted who lack faith have died at this (noise of the drum).
The time has come for me, like Haydar (‘Alí), to seize a kingdom, or to quit the body.” He sprang up and shouted,O prince, lo, here am I: if you art a man, come on!”
At his voice that talisman instantly was shattered: the gold poured down, diverse sorts, in every
direction.

4355. So much gold poured down that the youth feared lest, from its abundance, it might block the doorway.
Afterwards that ready lion (valiant man) rose up, and till dawn he was carrying out the gold
And burying it and coming (back) to it once more with sack and bag.
That self-devoting one laid by (great) stores thereof, to the confusion of (in despite of) the timidity of the backsliders.
(The thought that) this (is) external (material) gold has occurred to the mind of every blind, God-
forsaken gold-worshipper.


4360. (Similarly) children break potsherds, give the name of gold (to the fragments), and put them in their skirts.
When in that game you mention the name of gold, (the idea of) that (potsherd) crosses the child's mind.
Nay, (’tis) the gold stamped with the Divine stamp, (the gold) which does not become obsolete,
(but) is everlasting;
The gold from which this (worldly) gold gained lustre and derived sheen and splendour and brilliance;
The gold whereby the heart is made rich: it surpasses the moon in brightness.

4365. That mosque was the candle, and he (the guest) was the moth: that man of moth-like nature gambled himself away (sacrificed himself).
It burnt his wings, but it complied with him (granted his desire): his throwing (himself into the flame) was very blessed.
That man of happy fortune was like Moses who beheld a fire in the direction of the tree.
Since the (Divine) favours were plenteously bestowed on him, he (only) fancied it was fire, and really it was the Light.
O son, when you see a man of God, you suppose (that you see) in him the fire of human nature.

4370. You are coming (to that conclusion) from yourself, and that (human nature) is in you
(not in him): the fire and thorns of vain opinion are in this quarter.
He is the tree of Moses and filled with radiance: come, now, call him the Light, do not call him fire.
Did not the weaning from this world seem (as) a fire? The pilgrims went (on their way), and that
(weaning) was really the Light.
Know, then, that the Candle of Religion is always mounting (shining more and more): this is not like the candle of flames.
This (flaming candle) seems to be Light, (but) it burns its friend, while that (Candle of Religion) is fire in appearance, but is (delicious as) roses to (its) visitors.

4375. The former is like a complaisant (friend), but it is a burner, while that (other) is an illuminator of the heart at the moment of union.
To those present (with God) the appearance of the spark of pure and worthy Light is luminous, while to those far (from God) it is like fire.

The meeting of the lover with the Şadr-ı Ĵahan.

The man of Bukhárá also cast himself upon candle: because of his passion that suffering had become ea to him.
His burning sighs went up to heaven: kindness (for him) came into the heart of the Sadr-i Jahán, (Who) said, (communing) with himself at dawn, O (You who art) One, how fareth that distraught wanderer of Ours?

4380. He committed a sin, and We saw (it), but he was not well acquainted with Our mercy. The sinners heart becomes afraid of Us, but in his fear there are a hundred hopes.
I frighten the impudent man who has lost the (right) way: why should I frighten him who is
afraid?
Fire is used for the cold pot, not for that (pot) which is boiling over.
I frighten the unafraid by (My) knowledge; I take away the fear of the afraid by (My) clemency.

4385. I am a patcher: I put the patch in (its proper) place; I give drink to every one in due measure.”

A man’s inmost consciousness is like the root of a tree; hence his leaves grow from the hard wood.
The leaves grow according to the root, in the tree and in souls and in minds.
From the trees of faithfulness there are wings (that soar) to heaven its root is fast (in the earth), and its branch is in the sky.
Since through love grew the wing (that soars) to heaven, how should it not grow in the heart of
the adr-i Jahan?

4390. Forgiveness of the sin was surging in his heart, for as much as there is a window from each heart to (every other) heart;
For assuredly there is a window from heart to heart: they are not separate and far (from each other), like two bodies.
The earthenware (basins) of two lamps are not joined, but their light is mingled in (its) passage. No lover, in sooth, is seeking union without his loved one seeking him;
But the love of lovers makes the body (thin as) a bowstring, (while) the love of loved ones makes it comely and fat.

4395. When the lightning of love for the beloved has shot into this heart, know that there is love in that heart.
When love for God has been doubled in your heart, without any doubt God has love for you. No sound of clapping comes forth from one hand of yours without the other hand.
The thirsty man is moaning,O delicious water! The water moans too, saying, Where is the water-drinker?”
This thirst in our souls is the attraction exerted by the Water: we are Its, and It is ours.

4400. The Wisdom of God in destiny and in decree made us lovers of one another.
Because of that fore-ordainment all the particles of the world re paired as mates and are in love with their own mate.
Every particle of the universe is desiring its mate, just like amber and the blade of straw. Heaven says to the earth, Welcome! To you I am (in the same relation) as the iron and the
magnet.”
In (the view of) the intellect, heaven is man and the earth woman: whatever that (heaven) casts forth this (earth) fosters

4405.When it (the earth) has no heat remaining, it (heaven) sends it; when no freshness and moisture remains, it bestows it.
The terrene sign (of the zodiac) is (supplying) replenishment to the dust of the earth; the aqueous sign produces freshness therein;
The aerial sign wafts the clouds towards it, that they may sweep away the pestilential vapours; The fiery sign is the source of the sun’s heat, (which is) like a frying-pan (made) red-hot, back
and front, by fire.
Heaven is turning giddily in (the world of) Time, like men (prowling) around (in search of) gain for the wife’s sake;

4410.And this earth practises housewiferies : it attends to births and to suckling that (which it bears).
Therefore regard earth and heaven as endowed with intelligence, since they do the work of
intelligent beings.
Unless these two sweethearts are tasting (delight) from one another, then why are they creeping together like mates?
Without the earth how should roses and arghawan-flowers grow? What, then, would be born of the water and heat of heaven?

The desire (implanted) in the female for the male is to the end that they may perfect each others work.

4415.God put desire in man and woman in order that the world! should be preserved by this union.
lie also implants the desire of every part for another part:
from the union of both an act of generation results. Likewise night and day are in mutual embrace: (they are) different in appearance, but (are really) in agreement.
Day and night, outwardly, are two contraries and enemies, but they both attend on one truth—
Each desiring the other, like kinsfolk, for the sake of perfecting their action and work.

4420.(Both serve one purpose) because, without night, the nature t (of man) would receive no income: what, then, should the days expend?

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