Couplet 703-710

سیر بےرونی ست فعل و قول ما

Our actions and words are lowly excursion

سیرِ باطن ہست بالائے سَما

Hidden excursions are in heavens

حِسِّ خُشکی دید کز خُشکی بزاد

Our senses have seen this earth as it is born out of it

مُوسیِ جان پائے بر دریا نہاد

The Moses of the rooh trades on water

سَیرِ جسمِ خُشک بر خُشکی فتاد

The body made up of clay has excursion in earth only

سَیرِ جاں پا در دلِ دریا نہاد

The excursion of rooh puts its feet on river

چو نکہ عمر اندر رہ خُشکی گذ شت

Since the life has been elapsed in the earth

گاہ کوہ گاہ صحراء گاہ دشت

Sometimes in jungle, sometimes in mountains and sometimes in land

آبِ حیواں را کجا خواہی تو یافت

When will you be able to obtain the water of life

موجِ  دریا را کجا خواہی شگافت

When will be able to cut through the waves of river

موجِ خاکی فہم و وہم و فکرِ ماست

The earthly waves are our thoughts, whims and our understanding

موجِ آبی محو  و سُکرست و فناست

The heavenly waves are rupture, contentment and annihilation

تادریں سُکری ازاں سُکری تو دُور

Till you are in this contentment, you are away from that ecstasy

تا ازیں مستی ازاں جامے نفور

Till you are engrossed here, you are not intending towards maarifah

گفتگوئے ظاہر آمد چوں غبار

The external discussions are like hindrances

مُدّتےخاموشِ خُو کن ہوشدار

Try to be silent for sometime, come to senses

What we said that the connection with external worldly affairs are the hindrance for revelation of hidden directions pertains to our actions and words and the hidden excursion is connected with lofty heavens. Now he states the connection and resemblance of external senses with this external world and the hidden senses with the hidden world. The external senses have merely seen the external world, as it is born out of the earth and whereas, the rooh has stepped on the river surface by crisscrossing by Jesus or in some prints by Moses. Thus external senses are made up of elements from this world and are moving within earth, whereas, rooh which is from that heaven moves around the hidden world. The simile of earth (this world) by land (خُشکی) and hidden world by river (دریا) is used to firstly, as against clay, the water is the main element of life, as in Quran (21:30):

and made from water every living thing

The hidden world is the reason for spiritual life as against this world which is making people oblivious of Allah and causing real death. Secondly, the expansion of river is more as against land. Similarly, the hidden world has more expansion as compared to this external world, which due to world of creation is limited in quality and quantity. Thirdly, river has hugeness as against land, which has combination and similarly, unity is the objective in hidden world as against external world in which numbers are objective. Some of the people who reads signs (اہلِ رموز) has explained Ayah (Quran 17:70) and carried them on the land and sea as فی نّاسوت و الملکوت (in this external world and hidden world). The crossing of river by Moses is well documented and it is an external simile and the story of Jesus will be narrated by Maulana in the book’s sixth part –

ہمچو عیسیٰ بر سرش کرد فرات

کاملینی از غرقہ در آبِ جیات

Thus the body relates and connects with this external world, whereas, rooh connects with hidden world and hence excursion of body of clay does happen in this external world (خُشکی) and spiritual excursion starts with the stepping into river. You are still not endowed with the excursion of hidden world, but you should considering that your rooh does not possess the capability of this is wrong. You have passed whole of your life in moving in external world and in connection with worldly affairs, then consider the fact that your life has gone in aspiring worldly desires – sometimes in mountains, sometimes in land and sometimes in jungles, thus how can you get the fountains of heavenly waters and how can you get the chance to cut through the river of hidden world.

Now he is explaining the dry land and wet waters, the simile which has been mentioned above, the waves of land (خُشکی) means our worldly wisdom and intelligence and belief and powers of thoughts. The water (آبی), which has been termed as river above are hidden ecstasy, throws and annihilation thus these thoughts and beliefs of this world are the hindrances  of revelation of hidden conditions. Thus he further states that till you engrossed in the intoxication of worldly desires and are away from the hidden ecstasy, you will remain far from that hidden wine. These connections with the world has effects in heart leading to it lowly depths, thus this external discussion is nothing but like a veil. You need to keep silence for quite long time and keep attention towards the heart (i.e. meditation).

Couplet 700-702

پُنبہ آں گوشِ سرّ گوشِ سرست

The cotton (hindrance) of hidden ears are the ears on the head

تا نگردد ایں کر آں باطن کرست

The hidden one is deaf till this is not deaf

بے حس و بے گوش و بے فکرت شوید

Be more contended without senses & ears

تا خطابِ اِرْجِعِی را بشنوید

So that you could listen to the call of ارجعی

تا بگفت و گوئے بےداری دری

Till you are in the discussion & oration with senses

تو زگفتِ خواب کے بوئے بَری

You would not be benefitted with the discussions of dream

Now Maulana is explaining the above contents. He says that the cotton/ hindrance of the hidden ears are these external ears itself and the hidden ears will remain deaf till these external ears won’t become deaf. It is because the nafs could not tilt to two sides simultaneously and when the effects of these external ears i.e. connection with the worldly desires be there, the effects of the hidden ears could not be seen  i.e. tilt towards roohani quality and spiritual wisdoms would not be possible. This is the meaning that one cannot comprehend the hidden ears till it is surrounded by the external years. When you become an accomplished one, then you would be able to listen to the call of ارجعی, as in Quran (89:28):

"Come back to your Lord, Well-pleased (yourself) and well-pleasing unto Him!

This does not mean that you are actually listening the call of ارجعی in this world itself, though it is possible, but not mandatory. Rather, it means that with the reduction of these external ears, your nafs becomes contended (مطمعنہ) i.e. you will become accomplished to listen to this call. Though actual hearing of the call may be in the Hereafter. Further he puts forward an example of this content that when you are involved in the discussions in woken up condition (i.e. woke up condition), you won’t be able to be aware of the discussion of dreams. It is because, it happens only in dreams and dreams are not possible while woken up and hence even happening of that discussion could not be possible. Similarly, consider this world as woken up (بےداری) and the hidden world as dream and hence till you are busy here, you won’t be able to concentrate there. And without concentration and tilt towards hidden world, the comprehension of hidden directions (امور باطنی ) would not be possible.

Thus it has been explained here that obtaining the hidden lights are dependent on solitude and meditation and meditation is dependent on the rejection of connection with the worldly affairs and the rejection of connection with the worldly affairs is dependent on reduction of connection with external things. Thus when connection is reduced, then concern for the same will be reduced and attention be made towards that side and when attention be tilted towards that side, the hidden wisdom and condition be revealed and union be happened.

Couplet 698-699

گفت ہاں اے سخرگان  گفتگو

He said, beware! O you desirer of sermons

واظ و گفتار و زبان وگوش جو

Seekers of sermons and ears, oration and tongues

پُنبہ اندر گوشِ حسِّ دوں کنید

Put a piece of cotton in your external ears

بندِ حسِّ  از چشمِ خود بیروں کنید

Remove the external hindrance from your eyes

Removal of his pupils & followers by vizier

Vizier said that you people, who are desirer of external oration, sermons and ears, should put a piece of cotton in your these external and a very lower level of ears. You should remove the hindrance covering your external eyes and ears from your hidden ears and eyes i.e. what is the benefit of these apparent oration and sermons. Rather, you need to correct your hidden senses and receive hidden benefits and for this, aloofness and distance from me is not a veil.

Couplet 690-697

آں امیراں در شفاعت آمدند

The leaders of community came for aid

واں مریداں در ضراعت آمدند

And the pupils started entreating

کاینجہ  بد بختی ست مارا اے کریم

O’ our elder, how is this our bad luck

از دل و دیں ماندہ ما بے تو یتیم

We are bereft of religion & love without you

تو بہانہ می کنی و ماز درد

You are making reason and owing to pain

میز نیم از سوز دل دمیائے سرد

of heart, We are becoming cold

ما بگفتار خوشت خو کردہ ایم

We are habitual of your sweet sermons

ماز شیر حکمت تو خوردہ ایم

We have taken milk of wisdom

اللّٰاہ اللّٰاہ ایں جفا با مامکن

For god’s sake, don’t do this to us

لطف کن امروز را فردا مکن

Blessed us and don’t put today’s thing for tomorrow

می دہد دل مر ترا کیں بیدلاں

Has your heart allow you that

بے تو گردند آخر از بے حاصلاں

These hearts be orphaned without you

جملہ در خشکی چو ماہی می طیند

All are restive like a fish in land

آب را  بکشاز کو بردار بند

Allow the water to flow and open the dam

ایکہ چو نتو در زمانہ نیست کس

O You, there are no one unto you in this world

اللّٰاہ اللّٰاہ خلق را فریادرس

For God’s sake, do listen to the people

All the twelve leaders of the community started requesting and the common pupils started lamenting as to how is this our bad luck that we will be bereft of both religion and love without you. That is, the tranquility of heart and guidance of religion both have gone. You are making pretension and we are troubled by the pain of heart as we are addicted of listening to your sermons and have tasted the sweet knowledge of yours. For god’s sake, don’t be so dry hearted to us and rather be kind to our conditions and don’t let linger our pain. Wouldn’t you allow us to be orphaned without your nearness and we all are in pain like a fish on land. So let the water to flow from canal (knowledge) and break the barrage (i.e. to start your sermons). For God’s sake, listen to the entreats of your people.

There is indication in the last couplet that one has to consider one’s master as superior and should understand that there is no one as beneficial to me as my master after making all efforts in selecting a master.

Couplet 689

گفت جانم از محبّاں دور نیست

He said my rooh is not far away from my friends

لیک بیروں آمدن دستور نیست

But I have not ordered to come out

               The vizier replied to all the entreaties made by pupils that though my body seems to be away from you but my soul is not away from the people of love (you).  Thus I am near you with regard to soul, but there is no permission to come out (of Allah or Jesus).

        There is an indication by Maulana that if there is a perfect ishq for master (پیر), the apparent distance would not hinder in benefitting and this is spiritual ishq (محبّت روحانی). But this is true for a person who has no requirement of teaching and merely engaging in strengthening of connection. Otherwise, things will not work without physical presence, though blessings and bounties be there.  

Couplet 681-688

چوں وزیرِ ماکرِ بد اعتقاد

When the cunning & disbelieving vizier

دینِ عیسیٰ را بدل کرد از فساد

Changes the religion of Jesus for creating riots

مکرِ دیگر آں وزیر از خود بہ بست

The second tricks that the vizier played

وعظ را بگذاشت در خلوت نشست

He stopped giving sermons and became aloof

در مُریداں در فگنداز شوق سوز

He created a fire in the hearts of his pupil

بود در خلوت چہل پنجاہ روز

He remained ascetic for 40-50 days

خلق دیوانہ شد نداز شوقِ اُو

The pupil started becoming mad

از فراقِ حال و قال و ذوقِ اُو

Due to separation from his sermons, actions and longing

لابہ وزاری ہمی کرد ند و اُو

People entreated with humility and

از ریاضت گشتہ در خلوت دو تو

He wriggled due to struggle in solitude

گفتہ ایشاں بے تو مارا نیست نور

They said that there is no light for us without you

بے عصا کش چوں بود احوالِ کور

What does happen to a blind without the one who guides him?

از سر اِکرام  و از بہرِ خدا

Therefore for the sake of god

بیش ازیں از خود مکن مارا جدا

Don’t lengthen the separation any more

ما چو طفلانیم و مارا دایہ تو

We are like kids and you are guardian

بر سرِ ماگستراں آں سایہ تو

So keep that guidance on us

Tricks of vizier & keeping himself in solitude and causing uproar in community

                       When that cunning and disbelieving vizier changed the religion of Jesus, he planned another trick that he stopped giving sermons and kept himself in solitude. All the pupils became mad for his longing and he elapsed 40-50 days in similar condition in solitude. All the people became mad due to separation of his sermons, actions and longing. So that people started entreating him and the vizier, doing struggle (مجاہدہ) became wriggled i.e. he was not coming out. The people were saying that we are not getting light (guidance) without you, as how can a blind be guided if his helper is not there and for sake of god, don’t lengthen the separation. They said our example is like the kids and you are our guardian and keep your blessings on us.

                        The discussion and entreat of pupils also indicate towards the fact that pupils should not get separated from the master without any reason before the completion of task. Instead, they should consider Master's service as beneficial. this is why the master has been termed as guardian (دایہ) and pupils as child (طفل), as the child is not separated from guardian till he accomplices his education.

Couplet 677-680

آں گماں انگیز را سازد یقیں

He converts the ambiguous thoughts into conformity

مہر ہار و یانداز  اسبابِ کیں

And let grow love from the gardens of malice

پر و رد در آتش ابراہیم را

Nourishes Abraham in the pool of fire

ایمنّی روح سازد بیم را

And lets the fear be the reason for the tranquility of hearts

از سبب سازیش من سود ایم

I am loving His way of creation with means

وز سبب سوزیش سو فسطایم

And still more amazed with the way of His creation without means

در سبب سازیش سرگرداں شدم

I am amazed with His creation with means

در سبب سوزیش ہم حیراں شدم

And also amazed with His creation without means

                سوفسطائی is a group who negates the proof of creation of things and considers the reason for this world as mere conjecture and thoughts. Before this, there were mentioning of some changes which occurs contrary to beliefs and expectations. In some cases, something does not feel to be connected like reason of removal of ignorance be literacy and amongst the perceptible things, fire becomes the reason for tranquility. Maulana offers the amazement over this content as I am wondered and attracted by the creation by Allah without means and my condition (حال) due to this creation without means becomes like sophists. However, the word which is included in the next couplet, which expresses that we are wondering both i.e. in His creation with means and without means as well. A single effect is depicted for both of these – in creation without means it does not show the expertise apparently as the reason of something’s contrary becomes reason of its creation like fire becomes cooled for tranquility. The creation with means is said as Allah ultimately something a reason for happening though contrary to thoughts.

Couplet 673-676

گر جہاں پُر برف گردد سَر بَسر

If whole world be filled completely with ice

تابِ خور بگداز دش از یک نظر

The warmth of sun will get that melted in a moment

وزرِ اُو  و وِزرِ چوں اُو صد ہزار

The weight of that vizier and lakhs of such people

نیست گر داند خدا از یک شرار

Be finished by Allah in a spark

ٰعِنِ آں تخییل را حکمت کند

He can make the thoughts to intelligence

عینِ آں زہر اب را شربت کند

And that water mixed with poison to sherbet

در خرابی گنجہا پنہاں کند

He makes treasures saved in desolation

خار را گل جسمہا را جاں کند

And thorn to flower and body to rooh

                    The answer of the weight of sins of past period in respect of blessing of Allah is like ice, as if whole world be filled with ice but the warmth of sun melts that in a moment. Your sins of past, though whatever it may be, will be vanished due to the blessings of Allah, which pays attention on the basis of truthful repentance. It may also be possible that this couplet is complementing the above couplet. Had it be considered that the whole world is filled with your wishes and your plans, then your plans are like ice and destiny is like the sun. If destiny doesn’t support, then all your plans of achieving worldly desires would be unfulfilled. The concern that you keep for connection with other than Allah in respect of connection and love for Allah is like the dry wood has with the spark of fire.  The weight on a person (repentant) of such connection or weights on millions of such persons, which causes troubles and heaviness in heart, all this will be vanished and annihilated by Allah with His single spark of true love. Thus love for Allah has this effect that the connection of whole life with other than Allah does not have even a trace of it. Bad imaginations, which you are afraid of, then due to the blessings of Allah, these thoughts become the beneficial knowledge. The conversion of bad thoughts and damaging knowledge into beneficial wisdom has many ways – one of which is that person is well aware of bad and diversion and hence cannot be got deceived. Secondly, since that person has the power of convince and powers of understanding and he was utilizing the same for  proving the falsehood and evil designs hitherto will then be utilized that powers for true results and correct knowledge, which will benefit others in guidance and knowledge. Thirdly, that person can compare between the false knowledge and true knowledge, due to which the prestige for true knowledge will increase in his sight. Fourthly, he can strongly denounce this false knowledge. Fifthly, as he is contended with these false knowledge and desires for world and hence will not be swayed towards that again.

                  The dilemma that you have with respect to undesirable manners (اخلاق ذمیمہ), that has an extreme example of poisonous water, as the way it (poisonous water) is destructive for body, similarly, undesirable manners  are destructive for rooh. Like poison causes troubles for others, similarly, undesirable manners do cause damage for others as well. But Allah has that powers that if He wishes, the poisonous water be converted into sherbet. Likewise, the undesirable manners of a seeker be converted into good manners by way of practice. In one of the stanza of next couplet, discussion is on conversion of imagination into wisdom and undesirable manners into good manners and says that He has such powers that the power of imagination that one has leading to different kind of conjectures of diversion and thoughts, will be turned into committed truthful knowledge.  The undesirable manners that were assembled in a person leading him to astray from Allah and enmity and jealousy & malice with people has now been the reason for love and nearness i.e. the cause of astray be turned  to cause for nearness.

Couplet 670-672

اسپ ہمّت سوئے اختر تاختی

You have moved the horse of your thoughts quite far

آدمِ مسجود را نہ شناختی

But you could not recognize the adored Adam

آخر آدم زادہ اےناخلف

O’ disloyal son, you are the children of Adam after all

چند پنداری تو پستی را شرف

How long do you consider humiliation as elevation

چند گوئی من بگیرم عالمے

How long do you boast that you would conquer whole world

ایں جہاں را پُر کنم از خود ہمے

And filled the world with yourself

                  You have unleashed the horses of your powers to achieve bodily desires and engaged day & night to obtain them. And you could not recognize Adam, who was prostrated by angels. O’ disloyal child, after all you are the son of Adam, then why have you wasted your powers and destiny in obtaining worldly desires. How long do you consider your humiliation as your elevation and your exaltation. How long do you boast that you are overpowering whole world and fill the world with your things, equipage, grandeur, dominion and interests.

            The objective of interrogation in the couplets چند پنداری and چند گوئی  is the inculcation of negation of these contents. Thus these lessons create another question that even if one disconnects, as per the advise for future, with the explained veils of worldly knowledge i.e. philosophy & sinister intelligence and worldly deeds i.e. aspiration of world and worldly desires, craving, wealth and jewels, even then how can the repentance of sins, connection with other than Allah, evil thoughts and bad manners of older times which are assembled in the heart, be done. This has been explained in the subsequent couplets.

Couplet 664-669

آں جماعت را کہ ایزد مسخ کرد

The community which has been distorted by Allah

آیتِ نصویرِ شاں را نسخ کرد

The signs of their existence have been wiped out

چوں زنے از کارِ بدشُد روئے زرد

When a lady becomes pale due to bad deeds

مسخ کرد اُو را خدا وزُہرہ کرد

She has been distorted by Allah and made her star Zuharah

عورتِ را زُہرہ کردن مسخ بود

It’s distortion to make a lady to Zuharah (the star)

آب و گل گشتن نہ مسخ ست اے عنود

Is it not distortion to make water & clay, O’ rebellious

روح می بُردت سوئے عرشِ بریں

The rooh would lift you to the Arsh, the high, but

سوئے آب و گل شدی در اسسفلیں

You come back to the first level of clay and water

خویش را تو مسخ کردی زیں سُفُول

You have yourself got distorted because of reaching to lowest

باوجودے کہ بد آں رشقِ عقول

Although you were cause of jealousy for the angels

پس بترزیں مسخ کردن چوں بُود

What would have been more distortion that this?

پیشِ آں مسخ ایں بغایت دوں بُود

Rather, this distortion is more lower than that one

                There were description of aversion for greed of world and desire for taste above. So that people were distorted by Allah and their story of distortion has been written in Ayaah i.e. in Quran. A lady, who became pale after bad deeds and Allah made her a Zuharah, the star by distorting. Thus when a lady be distorted to star, then will becoming water and clay not be said to be a distortion. This means the domination of bodily desires over spiritual ones. Meaning of referring with rebellious (عنود) is due to the fact that not calling changing to water & clay as distortion is rebellion. Zuharah is an elevated practice, though lesser than truth of human being, but becoming water and clay is merely a lower level dark thing. When becoming Zuharah is called a distortion, then why can’t becoming water and clay be called distortion.

                  Further there is detailing of its distortion, as the rooh wanted you to elevate to highest heaven (قربِ الاہی) (to reach وصولاللّاہ through remembrance of Allah (ذکر)). But, you are attracting towards water and clay (due to dominance of desires of body and nafs) and settled in lowest rank (اسفالین). As reaching lofty levels were reason for jealousy of angels, now you should ponder over as to what is distortion. In reality, this distortion is many times lower than that of distortion of Zuharah.