Rumi's Masnavi - Of all acts of devotion this is the best for thee: (thereby) thou wilt gain precedence over every one that has outstripped (the rest).”

Of all acts of devotion this is the best for thee: (thereby) thou wilt gain precedence over every one that has outstripped (the rest).”

When the Pír has accepted thee, take heed, surrender thyself (to him): go, like Moses, under the authority of Khizr.

Bear patiently whatever is done by a Khizr who is without hypocrisy, in order that Khizr may not say, “Begone, this is (our) parting.” 2970

Though he stave in the boat, do not speak a word; though he kill a child, do not tear thy hair.

God has declared that his (the Pír's) hand is as His own, since He gave out (the words) the Hand of God is above their hands.

The Hand of God causes him (the child) to die and (then) brings him to life. What of life? He makes him a spirit everlasting.

If any one, by rare exception, traversed this Way alone (without a Pír), he arrived (at his goal) through the help of the spiritual influence of the Pírs.

The hand of the Pír is not withdrawn from the absent (those who are not under his authority): his hand is naught but the grasp of God. 2975

Inasmuch as they give such a robe of honour to the absent, (what must they give their disciples?): undoubtedly the present are better than the absent.

Since they are bestowing (spiritual) food on the absent, see what bounties they must lay before the guest.

Where is one that girds himself (for service) before the king to (i.e. how far superior is he to) one that is outside the door?

When thou hast chosen thy Pír, be not faint-hearted, be not weak as water and crumbly as earth.

If thou art enraged by every blow, then how wilt thou become a (clear) mirror without being polished? 2980

How the man of Qazwín was tattooing the figure of a lion in blue on his shoulders, and (then) repenting because of the (pain of the) needle-pricks.

Hear from the narrator this story about the way and custom of the people of Qazwín.

They tattoo themselves in blue with the point of a needle on body and hand and shoulders, so as to suffer no injury.

A certain man of Qazwín went to a barber and said, “Tattoo me (and) do it charmingly (artistically).”

“O valiant sir,” said he, “what figure shall I tattoo?” He answered, “Prick in the figure of a furious lion.

Leo is my ascendant: tattoo the form of a lion. Exert yourself, prick in plenty of the blue dye.” 2985

“On what place,” he asked, “shall I tattoo you?” Said he, “Prick the design on my shoulder-blade.”

As soon as he began to stick in the needle, the pain of it settled in the shoulder,

And the hero fell a-moaning—“O illustrious one, you have killed me: what figure are you tattooing?”

“Why,” said he, “you bade me do a lion.” “What limb (of the lion),” asked the other, “did you begin with?”

“I have begun at the tail,” said he. “O my dear friend,” he cried, “leave out the tail! 2990

My breath is stopped by the lion's tail and rump: his rump has tightly closed (choked) my windpipe.

Let the lion be without a tail, O lion-maker, for my heart is faint from the blows of the prong (the tattooer's needle).”

That person commenced to prick in (the blue) on another part (of the man's shoulder) without fear, without favour, without mercy.

He yelled—“Which of his members is this?” “This is his ear, my good man,” the barber replied.

“O Doctor,” said he, “let him have no ears: omit the ears and cut the frock short.” 2995

The barber began to insert (his needle) in another part: once more the man of Qazwín set out to wail,

Saying, “What is the member (you are pricking in) now on this third spot?” He replied, “This is the lion's belly, my dear sir.”

“Let the lion have no belly,” said he: “the pain has become too great: do not strike (further) blows.”

The barber became distraught and then remained in bewilderment: he stood for a long time with his fingers in his teeth;

The master angrily flung the needle to the ground and said, “Has this happened to any one in the world? 3000

Who (ever) saw a lion without tail and head and belly? God himself did not create a lion like this.”

O brother, endure the pain of the lancet, that you may escape from the poison of your miscreant self (nafs),

For sky and sun and moon bow in worship to the people who have escaped from self existence.

Any one in whose body the miscreant self has died, sun and cloud obey his command.

Since his heart has learned to light the candle (of spiritual knowledge and love), the sun cannot burn him. 3005

God hath made mention of the rising sun as turning aside— like that—from their cave.

The thorn becomes entirely beautiful, like the rose, in the sight of the particular that is going towards the Universal.

What is (the meaning of) to exalt and glorify God? To deem yourself despicable and (worthless) as dust.

What is (the meaning of) to learn the knowledge of God's unity? To consume yourself in the presence of the One.

If you wish to shine like day, burn up your night-like self-existence. 3010

Melt away your existence, as copper (melts away) in the elixir, in the being of Him who fosters (and sustains) existence.

You have fastened both your hands tight on (are determined not to give up) “I” and “we”: all this (spiritual) ruin is caused by dualism.

How the wolf and fox went to hunt in attendance on the lion.

A lion, wolf, and fox had gone to hunt in the mountains in quest (of food),

That by supporting each other they might tie fast the burden of the fetters (of captivity) on the hunted animals,

And all three together might seize much and great quarry in that deep wilderness. 3015

Although the fierce lion was ashamed of them (the wolf and fox), yet he did them honour and gave them his company on the way.

To a king like this the (escort of) soldiers are an annoyance, but he accompanied them: a united party is a mercy (from God).