شاہِ جاں مر جسم را ویراں کند
The
King of rooh makes body desolated
بعد ویرانیش آباد آں کند
After desolation, He again makes habitation
اے خُنک جانیکہ در عشقِ مآل
How
blessed is the soul, who in the search of hereafter
بذل کرد اُو خانماں و ملک و مال
Spend his belongings, estate and wealth
کرد ویراں خانہ بحرِ گنجِ زر
He
makes his home desolated to get the gold treasure
وز ہماں گنجش کند معمور تر
He then again makes it densely inhabited with that treasure
آب را بُبْرید و جو
را پاک کرد
He
stops water and purified the canal
بعد ازاں در جو رواں کرد آنجورد
Then he lets the potable water flowing in the canal
پوست را بشگافت پیکا نرا کشید
He
tears the skin and puts arrow on bow
پوشتِ نو بعد ازانش برد مید
Then new skin develops from it
قلعہ ویراں کرد و از کافر ستد
He
makes the fort empty after seizing it
بعد ازاں برساختش صدبُرج
و سد
Then he makes hundreds of walls and towers
In
these couplets, Maulana tries to put confidence up and says that the austerities
and struggles, though resulting in the reduction and harming the bodily desires
and tastes, but it is worth to take up as one is getting the fruits after this,
which are more than compensating it. As you will be getting power of the
spiritual life and if decaying of body bears the fruits of the eternal life of
rooh, then what is the issue. Then he states that the king of rooh i.e. Allah
Ta’ala first removed everything from the body through the austerities and
struggles as suggested by the master (sheikh) and then again populate this.
This habitation is spiritual i.e. roohani eternal life will be available, with
which this body will also be benefitted and received the actual habitation. As
the spiritual habitation helps in getting the bounty of paradise (جانّہ)
and vicinity of Allah (قربِ
الاہی) be
available. And the acquisition of these bounties are to be available through
this body only and it is the faith of People of Truth (اہلِ
حق) that they are raised in this body in the Hereafter.
Then he praises the soul i.e. the person, who in the intention of bounties to
be received in the Hereafter, spends his worldly resources. In some other
copies of Mathnavi, it is عشقِ
حال which may mean the internal conditions (حالِ
باطنی) and its meaning is also similar to the
above. Further there are some examples of desolation of body and habitation of
rooh. The first example is that a person,
after knowing the treasure is hidden beneath the house, razed the house and
unearthed the treasure and rebuilt the house again using that treasure. The
second example is the canal that has been first closed, then cleansed and again
the clean water resumed from the top. The third example is that an iron piece
of an arrow pierced in the body of a person and in order to remove the same,
the skin is needed to be cut and after the operation, though he bore some
trouble and skin is cut, but the new skin will come out soon. The fourth
example is that a fort which was in the possession of non-believers, was
damaged during the siege, but after capturing the fort, it was again properly
built. In all these examples, it is evident that there are problem and trouble
being bore at present and those who are unaware of the actual outcome, they
will feel bad for the trouble and problems of the present. Since there are
cent-percent benefits in this desolation and troubles, as by removing a
troubled situation, the new situation would be better than the former one, therefore,
in order to get the future benefits, one has to agree to the troubles of
present. The same is the situation of desolation of the body as its destiny is
the habitation of rooh and therefore, an intelligent person should not be
troubled, but accept it gleefully and absorb it.
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