Couplet 595-599

در یکے گفتہ  مکُش ایں شمع را

In one, he says don’t put off the lights off intelligence

کایں نظر چوں شمع آمد جمع را

As the contemplation & thinking are lights of assembly

از نظر چوں نگذری و از خیال

When you leave Thought and contemplation

کشتہ باشی نیم شب شمعِ وصال

As if you put off the lights of meeting in the midnight

در یکے گفتہ بکُش باکے مدار

In one, he says put off the lights

تا عوض بینی یکے باصد ہزار

Do that you could get many in lieu of one

کہ زکُشتن شمع جاں افزوں شود

As putting off the lights would increase soul

لیلیت از صبرِ تو مجنوں شود

Your Laila will come to Majnoo, because of your patience

ترکِ دنیا ہر کہ کرد از زہدِ خویش

One who leaves the world due to his piety

بیشِ آمد پیشِ اُو دنیا ز پیش

Couplet 593-594

در یکے گفتہ کہ عجز و قدرتت

In one, he says that your helplessness & your powers

بگذرد و زہر چہ اندر فکرتت

And whatever in your thoughts will be passed on

از ہوائے خویش در ہر ملتّے

Owing to desires of human, every community

گشتہ ہر قومے اسیرِ ذلتے

Got trapped in the disgrace

Couplet 587-592

در یکے گفتہ کہ واجب خدمت ست

In one, he says obedience of commands is necessary

ورنہ اندیشہ توکل تہمت ست

Otherwise thoughts of trust is allegations

در یکے گفتہ کہ امر و نہی ہا ست

He says the commands of dos and don’ts

بہرِ کردن نیست شرحِ عجزِ ماست

Are nothing to act but to show your helplessness

تاکہ عجزِ خود بہ بینیم اندراں

So that we can see our helplessness

قدرتِ حق را بد انیم آں زماں

And understand the powers of God then

در یکے گفتا کہ عجزِ خود مبیں

In one, he says don’t see your helplessness

کُفرِ نعمت کردن ست آں عجز ہیں

Beware! This helplessness is ingratitude

قدرتِ خود بیں کہ ایں قدرت از وست

See your powers, which is given by Him only

قدرتِ خود نعمت اُو داں کہ ہُوست

Try to understand your power as it is given by Him

در یکے گفتہ کزیں دو در گذر

In one, he says go beyond these two

بُت بُود ہرچہ بگنجد در نظر

It may be idol if it comes into your vision

                      He wrote in one of the letters that the nature’ commands and prohibitions are not for acting upon but to demonstrate our helplessness and weakness i.e. نعوذبااللّاہ, it is a deliberate attempt to fix such tough rules, which a person cannot be able to do, and thus realize his helplessness. Once witnessing our weakness in this, we should be able to understand and believe in the power of Allah. As once you come to know your humbleness and weakness, then you can understand the all out power of Allah. Thus the outcome is to proclaim the rights of one’s powers (جبر) and negation of a human being slave (عبد). He wrote in another letter that one should not see one’s helplessness (عجز) i.e. do not consider yourself as helplessness without any authority, as the believing in helplessness is a kind of ingratitude of the bounties given i.e. Allah has given a person the authority to choose and the fellow is negating the same. Rather one should see towards one’s nature, as it is provided by Allah and instead consider this bounty as the manifestation of Allah. He wrote in another letter that to just ignore both the helplessness as well as the one’s power (قدرت), as whatever you comprehend is idol and one will distract from Allah if he sees these things. Thus these letters were contradictory.

Couplet 585-586

در یکے گفتا کہ جوعِ و  جُودِ تو

In one, he says that austerity and generosity

شرک باشد از تو تا معبودِ تو

Is shirk between you and your God

جُز توکل جُز کہ تسلیمِ تمام

Except trust and recognition, all other

در غم و راحت ہمہ مکرست و دام

Are tricks and cunningness in relief & sadness

He wrote in one of the letters that the austerity and generosity, the benefits of which was narrated in previous letters in preceding couplets, are shirk with the God from your side, as there is more concentration on the one’s own action, attributes and effects of austerity and generosity. Thus rejecting both of these, one should adopt trust (توکل) in God. And except trust and recognition, which is necessary in every condition of sadness and relief, all these talks are tricks and traps only. He wrote in another letter that what would happen with keeping trust and one should rely on service (خدمت) and obedience (طاعت). Otherwise keeping trust is like casting aspersion on Sara’ AS, as all commands and prohibitions are useless. The reason is that the intention for any thing would be unlawful if trust (توکل) is objective, thus the refutation of all the commands and prohibitions are necessary. Thus there is contradiction between these two and amongst the letters on trust and the previous letters.

Couplet 583-584

در یکے راہِ ریاضت را و جوع

In one, he makes meditation and fast

رُکنِ توبہ کردہ و شرطِ رجُوع

Part of repentance for inclination towards path of Allah

در یکے گفتہ ریاضت سُود نیست

In other, he said there is no benefit of meditation

اندریں رہ مخلصی جُز جُود نیست

And there is nothing better than generosity in this path

                     He wrote in one of the letters that meditation (ریاضت) and fasting are factors for the path to achieve inclination towards Allah. And in another letter, he wrote that there is nothing to happen with meditation and there is no other way other than generosity (سخاوت). Thus there was inconsistency between the two letters. The analysis of the issues of meditation by rejecting the rights of individual is not lawful, as has detailed in the Couplet 27 of Proem. The meditation to reject or reduce the delight of taste for individual for a novice seeker is required as per master’s advise. This results into the cleansing/ purification of internals (باطن). So much meditation is not required for a accomplished or seasoned seekers, and it is better more on generosity towards the creations of Allah.

Couplet 581-582

ساخت طو مارے بنامِ پر یکے

He (vizier) prepared a letter for each of them

نقشِ پر طومار دیگر مسلکے

The content of each letter is that of different group

حُکمہائے پر یکے نوعِ دِگر

The direction is each of them is of different kind

ایں خلافِ آں زپایاں سَر بَسر

And of opposite nature from start to finish

The cleverness of vizier and his manipulation in the commands of Bible

                        Now the discussion of the disturbance starts, as this vizier has written a long letter to different leaders and the content of each of these letters was different from each other. Each letter was different and opposing from other.

               

                    The contents of these letter, which comes later, are correct and a seeker needs them, but tricks and confusion is that there is detailing and specificity is required i.e. a case is specific to a situation and the other is dependent on other situation or a case is correct under certain conditions and the other with different conditions or one justification is required for one issue and the other for different issue. He had made the universalisation of all these contrary issues and cases or it can be said that he had equated parts with its completeness, and all had gone wrong. For example, he said to one person that the fasting is mandatory without limitation while said to others that it is unlawful and again no conditions had been mentioned here too. Since both were his followers, and hence they would fight it out at some point of time. Although, with specific conditions, both the orders are correct i.e. with the limitation of Ramadhan, it is mandatory and fasting on Eid day is unlawful, but on universalisation, both the orders are incorrect. If Allah wills, the specific points of the issues/ cases from point to point will be explained, so that no confusion should prevail.

Couplet 575-580

قومِ عیسٰ  ابد اندر دار و گیر

In the organization of Christians

حاکمِ شاں دہ امیر و دو امیر

There were twelve (12) heads

ہر فریوے مرا میرے  را تبع

Every person was under a head

بندہ گشتہ میرِ خود را از طبع

Who was slave to his head because of greed

ایں دہ  و ویں دو امیر و قومِ شاں

There twelve heads and their followers

گشتہ بندہ آں قزیرِ بدنشاں

Became the slave of that cunning vizier

اِعتمادِ جملہ بر گفتارِ اُو

Everybody has faith in his talks

اِقتدائے جملہ بر رفتارِ اُو

And they were followers of his directions

پیشِ اُو در قوت و ساعت ہر امیر

A head can immediately before him

جاں بدادے گربُد و گفتے کہ میر

Put his life, if he (vizier) says so

چوں زبوں کرد آں جہودک جملہ را

When that crafty vizier has everyone in his grip

فتنہ انگیخت از مکرد دَہا

Created a kayos amongst them with his craftiness

                    In the management of political affairs of Christians, there were twelve (12) heads and each has his group of people, who followed him. Each group followed their head because of getting benefit. These heads and their followers were become the ardent supporters of that cunning vizier. They had belief in his talks and obeyed his actions. The limit of slavery is that each head would give his life if he asks for the same. When he (vizier) had everyone in his control and grip, he started a new fracas amongst them, which is being narrated in the ensuing couplets.

Couplet 570-574

 در میانِ شاہ و اُو پیغام ہا

The communication was on between the vizier and the king

شاہ را پنہاں بدو آرام ہا

The king was in peace due to this communication

آخِرُ الْ امر  از برائے آں مراد

At last the time has arrived for the objective

تا دہد چوں خاکِ ایشاں را بباد

To completely destroy them like dust

پیشِ اُو بنوِشت شہ کائے مُقْبِلَم

The king wrote to him, O’ my majestic servant

وقت آمد زود فراغ کن دِلَم

Time has come, make my heart in peace

ز انتظارم دیدہ و دل بررہ ست

My eyes and heart are waiting in the path

زیں غمم آزاد کن گر وقت ہست

If possible, clear me of this pain

گفت اینک اندراں کارم شہا

He said, O’king I am on job for the same

کا فگنم دردینِ ایسیٰ فتنہا

So that create fissures in the religion of Jesus

 Secret communication of king with vizier

  

                        There were secret message exchange going on between the Jews king and the vizier and the king was very satisfied in his heart because of him. After all, this had been done for achieving the sole objective of finishing the Christians like dust. The king wrote to the vizier that the time has come and do the needful to satisfy me and free me from the anxiety. My eyes and heart are awaiting and if the time has come according to you, then kindly let free me from this trouble. The vizier wrote back that I am in my plot to create fissures amongst the followers of Jesus.

Couplet 567-569

ہر کہ جز آگاہ و صاحب ذوق بُود

Except of the People of Knowledge and informed one

گفتِ اُو در گردنِ اُو طوق بُود

His talks are like a collar on neck

مدّتِ شش سال در ہجرانِ شاہ

After elapsing six years away from his (vizier) king

شد وزیر  اَتباعِ عیسیٰ را پناہ

He became the last resort for the Christians

دین و دل را کل بد و بسپرد خلق

People surrendered themselves to him with body and heart

پیشِ امر و نہی اُو می مرد خلق

And became ardent follower of his direction & negation

                    The discussion of People of Knowledge (ahl-zauq) and those who are discerned are made and they are aware of the tricks of the vizier. Now there is the discussion of common people that those who are not People of Knowledge and alert, his (vizier) talks had become the collar in their neck i.e. they are subdued by him. In this way, six years had been passed since he departed from the king and was the follower of Jesus. All the followers of his had given him their faith and life and were ready to give life at his command.

Couplet 563-566

ظاہرش میگفت در رہ چُشت شو

Apparently he was saying to be ready for the path of attaining knowledge

و از اثر میگفت جاں را  سُست شو

But impact-wise, it was to say be lazy

ظاہر نُقرہ سپید ست و منیر

The external appearance of silver is though white & bright

دست و جامہ زاں سیہ گردد چو قیر

Hands & clothes get blackened with it like coal

آتش ار چہ سُر خر و است از شرر

Fire is dark red due to the sparks

تو ز فعلِ اُو سیہ کاری نِگر

But you have to see its dark works

برق اگرچہ نور آید در نظر

Lightening though looks like noor for the eyes

لیک ہست از خاصیت دُردِ بصر

But in effect, it is capable of removing sight of eyes

                              The apparent meaning of his (vizier) contents is that to be ready and steady on the path of religion, but internally, there is nothing and instead, a person becomes more lazy, as these suggestions are bereft of sincerity & truth but full of trick and showiness. Further, there are some examples physical world, as his talks are like apparent whiteness of silver, which causes blackness on the body & clothes like tar coal.  Similarly, see the fire, which is red apparently but its effects are dark and the apparent noor created by the lightening, but actually it takes the noor (sight) out of the eyes.

Couplet 559-562

زاں علیٰ فرمود نقلِ جاہلاں

That’s why Ali stated that the talks of ignorant

بر مزابلِ ہمچو سبزہ است اے افلاں

Is like greenery on the mound of garbage

بر چُناں سبزہ ہر آنکو بر نشست

Whoever sits on such a greenery

بر نجاست بیشکے نبسشتہ است

He is, no doubt, is sitting on filth

بایدش خود را بشُستن از حَدَش

He has to get himself cleansed from filth

تا نمازِ فرضِ اُو نبُود عَبَش

So that his obligatory prayers be not destroyed

                        Haz Ali RA told  نعمت الجاہل کرفتہ فی مزبلہ i.e. bounties out of an ignorant person is just like the greenery on a dunghill, as it seems to be glowing apparently but internally dirty and impure. The objective of Maulana in quoting the advice of Ali is to stress the previous point that a person who is ignorant i.e. bereft of light of knowledge (of Allah) (نورِ معرفہ), the impact of his talks (کلام) i.e. bounties is like the greenery on a dunghill i.e. that talk looks like a fine oration externally but that does not contain any substance & effects. If someone sits on such a greenery by chance, he is in effect is sitting on muck. Similarly if someone believes and acts on such a suggestion, he will be definitely put to danger. He needs to cleanse himself from such a muck and similarly a person acting on such a suggestion needs to repent on these acts, so that his mandatory prayers (نماز) will not be nullified. Hence a seeker, in order not be failed in his efforts of seeking وسول الی اللّاہ, it is an indication that one should break the pledge with an incompetent master (sheikh) and leave him.

Couplet 556-558

ہاں مشو مغرور زاں گفتِ نکو

Beware! Don’t be trapped in those good oration

زانکہ باشد صَد بَدی در زیرِ اُو

Because the base of this contains wrongs

ہر کہ باشد زِشت گفتش زِشت داں

A bad person’s oration is always  bad

ہر چہ گوید مردہ آ نرا نیست جاں

Whatever a corpse says doesn’t possess life

گفتِ انساں پارہ انساں بُود

Talk of a human be always a human thing

پارہ از ناں یقیں ہم ناں بُود

A loaf of chapatti will always a chapatti

                    This is in the words of Maulana who, in advisory manner, states that such talks should not fascinate, as it contains hundreds of wrongs from inside. The person, who indulged in bad ethics, will have the talks having bad effects and whatever a dead heart says does not possess any rooh (good effects) in it. The talks of a person is like parts of the person’s body i.e. the talks of a person is always be matching the person himself, the way a loaf of a chapatti is always chapatti.

Couplet 553-555

ناصِح دیں گشتہ آن کافر وزیر

That disbelieving vizier becomes the sermonizer

کردہ اُو از   مکردر لوزینہ سیر

He cunningly mixed garlic in the almond sweet

ہر کہ صاحب ذوق بود از گفتِ اُو

One who possesses the intricacies of Truth

لذّتے میدید  و تلخی جُفت اُو

Could differentiate between the sweetness of good talk and sourness of wrong talk

نُکتہ ہا میگفت اُو آمیختہ

He was narrating mixed points

در جُلاب و قند زہرے ریختہ

Mixing poison in rose and sugar

Expert Christians understood the tricks of vizier

                         The unfaithful vizier had become the advisor in the religion and intermingling the errors in the advises by tricks like mixing garlic in the almond (بادام) sweets. Those who were People with Vision (اہلِ ذوق) amongst the Christians, owing to the company of saints (اہلُاللّاہ), find the taste in his talks but at the same time they also find the sourness of wrongs (باطل) as well. He used to talk subtleties of the religion but mix some wrong and distracting talks in it, like mixing of poison in sweet rose (گلقند).

Couplet 550-552

چونکہ بُوئے بُرد شکرِ آں نہ کرد

And when smelled the odour and don’t offer gratitude

کفرِ نعمت آمد و بینیش خورد

This would be rejection of bounty, and as if he chops his nose

شُکر کن مر شاکراں را بندہ باش

Offer gratitude and be the slave of the saints

پیشِ ایشاں مردہ شو پایندہ باش

Be like a corpse before them and obtain eternal life

چوں وزیر از رہزنی جامہ مساز

Don’t be looters like the vizier

خلق  را تو  برمیاور از نماز

Don’t stop people from offering prayers

                  Now as you have achieved the discrimination of talks of Gnostics (saints) and inspite of knowing this, if you do not recognize him i.e. do not follow him, then it becomes the rejection of bounties (نعمت) and one's power of discrimination will be taken away i.e. this power of his won’t work for him. Allah says in Quran (14:7) –

And [remember] when your Lord proclaimed, 'If you are grateful, I will surely increase you [in favor]; but if you deny, indeed, My punishment is severe.' "

                  Therefore, it is obligatory on you to offer gratitude and follow them i.e. to become the slave of these saints. One has to finish one’s desires before these saints and become like corpse and thereby obtain the eternal life. And leaving their following, don’t be an inept master (sheikh) yourself, which would be like the vizier in the story to mislead the seekers and don’t stop the seekers from prayers (نماز) i.e. to stop from desiring Truth. As the one who gets trapped in the hands of inept master, he could not be able to go anywhere else to seek guidance.