Literature Articles

‘’My madness is part of debate of world’s journalism; my madness is non subject of those who can’t be mad until they taste the same doze of it. This would be madness in sense of nature of the world of materialism they can’t estimate this madness, the metaphysical effects of it, they can’t understand this madness, this miracle …… as they knew not this is fullness of Wisdom, this is the ripped fruit of the tree of Knowing, this is light of spirituality and this is completion of imperfect being, this is perfect salvation of the prisoner soul in the body …………..they talk about my senses, they humiliate my senses, they rank my senses, they rate my vision , they can’t ……..unless they be on my side, they  ought to be mad if they should have a little ray of this beauty of various bounties …………My madness is part of debate of the world…………Come to my world of senses, their vision would enhance those opened curtains of the sound realities that could allure the ways and roads of human originality and could rise up to the level where madness would be nothing but a smile of a mystic …………. Come to me my world be the part of enlightenment where the garden of truth is full of sapphires, be the follower of this mysticism, don’t spoil yourself for the certain said space and time that could flew away just like a breath of a new born child, these mirrored certainties and these mirrored uncertainties are Nada but a alluring bubble that couldn’t last for few seconds, don’t waste your spaced certain said given breaths for the mortal objectivity that could last nothing but repentance for the day where practices will be bound to the actions already stuffed and forwarded through this space and time of mirror. Come to my world where each day is new day of new life, of new birth of new lights of new knowings that bring everything that could be sound proof for the long live of the heart and its bounties of loving emotions that could be for the living beings here and for the Creator that is the essential purpose to get in this space and time………..Come to my world……My madness is their subject to argue so far because they are stones of the age, they fixed to certainties where as they are unaware of their own existence without seek, these fixed minds have stones ……they are stone of the age they dance upon their false wills, they listen to none but their animal instincts, they are not actually listening they are deaf if they can’t listen the sweetness of the faith and of believing of believe of the belief of reality that is hidden because its’ beauty can’t be capture to mare eyes …..they are stone of age though but my this madness of mysticism is a water fall to them, their instincts are of same of mine but they can’t speak of open senses of their heart’s vision and version, they be differ as they can’t capture the very vision of my sight’s lines that travel to the levels of madness made its way to the miracles of mystics and mysticism …….. They made me insane in their version, they debate upon my senses but they should be mad so that could rise up to the level of mine. They can’t be the part of the this magical world of madness where my madness is fair then the consensus of this mortal world where the humans are animals or worse of their given crown instinctive qualities are divided an ruled by the Satanic powers, my preference is this sugary madness, its sweetness make me taste the morals and the immortality of the fine deeds and practices, come to my world to taste it…………My madness……..My madness is debate of the sane people , ask them to be part of my world they must challenge their so called sane senses to be enlightened to this level of observance, of this servitude, of this Essence and to this very world of bounties of wonders …………Come to my world, this is world of the mystic , the world of the mysticism and their practices , they are in connections of floor to door, they are here to advise to those who don’t pay attention to their own self and they don’t trying to achieve the ultimate goal and once they wake up to the another edge of this mortal ocean to the land of immortal enhanced ground they would realize their mistakes but their they will be not able to act to correct their immoral practices they can’t coined their goodness there ……………Come to my world here in this livery of appearance so that reality will be coined to this consequence for the fair results here after………….’’

The old man delivered all the words aloud but no one listened to him, the way he delivered though, or the words though, or none has time to listen such stuff which is nothing of reason but wastage of their wills and their apparent actions, the old man sitting on the shrine of a saint and he stayed there every day on specific dawn time and specifically for the people come here and go he move all day among people of city and ask them to be up to his sayings.

But this city of apparent shine and mechanical world condemns this person because of his old age and his mis conceptions about the world and hereafter and also as these days these kind of people are nothing but bluff they need to fulfill their basics so that they would enhance such ways as if they are sound people than they must be successful and morally and socially high in stature but they are in rags and they are on road useless and purposeless being.

This is common sayings by the people the deception is all over spread even it would be pointed out to the rich or to poor or any person of any character on this phase of earth the deception will be there …….

The world would attack on the appearance why not they get the inner deeper meaning of the saying of the speech why not his being on road and in rags would be considered his simplicity?

The angels of thinking and the level of observations should be redefined and should be rearranged for the existing world so that the deception which has been adopted deliberately should be avoided.

The character of the old man is not the deceptive figure it is for the self favor to recognize to insert into the realistic grounds but this mortal world is too busy for their self made deception instead of knowing the actual purpose.

The message of saint is true ‘Come to my World…My Madness of Mysticism’……The mystics are Sufis, they are blind seers they can estimate the hereafter world and many of bounties which the common being cannot………So the miracles of mystics are obvious they can be in any shape in any figure in any character for the goodness and for the guidance of mankind, their words will be magical enough though contain bitterest of realities. They might b in rags and they might be as a common lay man but they must be purified, modest and simple in identity.

I have been searching that kind of saint these days so that I must ask where are the teachings of the originality and the practices we surely do and why the black sheep’s are all over spreading their horns? Why reasoning always questing logic to be guide why not these days’ sane people believe in miracles too as they did earlier in the ages of springing and belongings?

Believing on, and trusting the way trust and believe deserves, why not the humans sustain that, at least what is necessary is of taking chances in practices of possibilities to be in real for the deeds that would be on morals and obtain immortality for the Next. Be gather with the Image of Royal, of Almighty so that we could be also gain those bounties that would be tasted by the saints no one easily be on their scale but attempting and practices could rise up to that Madness or Miracle of Mystics Mysticism ……….

Verily, the connection between the anthropos ( human beings, including the male and female) human nature and human being is not of the bodily relation but of the divine essence that could lead conscience, consciousness and soul interlinked and connected with each other.

The consciousness, the aware conscious though have the self-identity and here by the identity of divine essence. Human aware soul is the sanest being that could recognize the true meaning of being into existence. The soul is the centre of all wisdom and knowledge within us. It is our most precious resource. By working through your soul, you can tap into a tremendous feel good factor in your life.

Your Inner Saint is the part of you that is able to connect with God / The Source of Life and Wisdom / The Universe. It is the part of you that is able to realize the godliness that we are all born with.

It is the part of you that rises above obstacles and pain; it is the part of you that defines itself from your inner qualities and talents. It is the part of you that helps you achieve your life’s true purpose. Your Inner Saint can help leading you to living in a state of Grace and Consciousness or enlightenment.

Your Inner Saint usually looks like yourself at your most radiant, joyful, perfect, powerful and realised. It looks like you, only completely fulfilled in your highest potential – it’s appearance is sometimes associated with your talents, or gifts, you might look like a dancer, or a yogi, or a scientist, or a flame thrower – your Inner Saint sometimes takes the shape of your great qualities – kindness, truth, purity, grace. It can have many different appearances which even vary from time to time, but it is always radiant and powerful.

Christian and Buddhist theologies acknowledge we are born with a part of God within us. We are born with God inside us because we come from God. In the Bible, Christ says that the Kingdom of God is within us. The Buddhists say that we are born with God within us. We have an inner light which comes from God and which redeems us and makes us great no matter what.

There are many ways to get in touch with your Inner Saint. The Prayers and Spiritual exercises on Walking with the Saints bring the Saints directly into your energy field and help you bring your inner light out into the world. Soul Work, Spiritual Counseling and Healing help you to clear your issues so that your most positive aspect and authentic self can emerge. Finding your Guardian Angel also helps, because your angels help to keep you from harm and negativity and give you constant guidance and protection so that you can do your best and radiates your potential out into the world.

Reading about the Saints and keeping them close also helps you to focus and concentrate on your saintly qualities. Remember that whatever you pay attention to and focus on grows bigger, so let it be your positive, authentic, Godly self above all else.

Inner saint is you as virtue, as purity of your heart, as love of Divine, as source of light of knowing the outside and inside. Inner saint is quest of you and yourself  among the others and in centre of jungle of self consciousness and labyrinth of conscience. The image of inner saint is same as the water fall in the mirror of reality and reflection of it is kind of like rainbow colors arranged and speeded over and spread over edge to edge of inner world to the outer world.

The layers of human (Conscience, Consciousness, Mind, Soul & Heart) character all in are the ocean of secrets those could only be reveal by attending the inner saint’s sermons and that could be only be practiced by exemplifying to serve the voice of commending to the ways of light where the inner saint be you and you be the inner saint. Attempt to be follower of inner saint it could never lead to the false but to the edge where end would be the most wonderful and beautiful in ecstasy.

The court of inner saint is full of justice, is full of aspiration and its inspiration is nothing but reasoning of being who knowingly love the Divine Essence and clothed the subservience of purity that leads the wisdom to be salved to truth of existence of universe and here after.

Be a mirror in your source and essence of deeds so that inner saint image may appear to your outer eyes, to inner eyes, to mind, to heart….. one who overcome the fear, hope and love and over whelmed by the reason of control of patience with all the apparent needs would definitely get the secretive doors be opened and secrets may revealing course one by one till the last breath.

The spiritual panorama, the light world of spirit, the phase of light and soul ……….. Aura consumes ….

Despite of the fundamental realities, there are sound realities which are mostly unseen but they can strongly sense and emotionally connected with human basic spectrum. Inspite of the truth about this universe and scientific revelations, yet there are so many grounds of research and awareness being left.

The phenomenon truth and reality of humans are Nature; it is unseen force and very strong to be followed. Each and every living being born and breath over Nature and the natural instinct of every living being is the fundamental material of the practices, actions and reactions.

Commonly, it is known that humans are the more sane mammals among other animals because of the wisdom and intellectuality blessed. But instead of this ranking quality human is just a mere breathing creature, unless human peep into the depth of moral and purpose of his breathing science. Off the topic declining the subject human is a creature known yet unknown because of hidden covers, traits and psycho-barriers.

Apparently, usually there are lots of breeds, generations spangled up. Nations after nations converted and arrested themselves as living identity among the several races. These races selectively declared their identities to be segregated their existence easily but with revolving wheel of time what they did actually they converted themselves in different sects, different norms, different nations, different cultures, and different social -economic identities Americans, Russians, Europeans, Asians, Africans so on and on …..

Division not only based over the geographical sound or voice, not only declared the pronounced land identity but also of other aspects, one of the major religions Muslims, Christians, Jews, Buddha’s, and they are not halted over such segregation as the universal galaxies are uncountable and the stars nebula limitless, how could human just be satisfied over such limited segregation.

As infinity lacks of importance so does it happened when humans made walls be divided more and be declared more in different castes and different sectors all around the world. Does any nation, any land, geographically source still counting on or focusing on the rebirth, the knowing and the true universal identity of a more human just to sign out this very living breathing creature as a human a part of life, a part of universe, a part of a mere human, made up of flesh and bone, having breathing qualities having soul and conscience, spirit and consciousness that not enough to know as a just………..

Human, made up of flesh and bone but correctly enough the most Will provoking breathing being because of mind blessed and the Man’s learning skills, where man because of his thinking skills became sane enough to peep inside himself as more than a structural bone or body and try to understand the spiritual truth of his being existence he come across to know the significance and distinguished reality of his body source connected with spiritual scale as the unseen force and energy of AURA; this is not just the mere sound word but profoundly enough a source of knowing the human hidden insertions of wheel of spirit that could be declared in Hinduism as famous CHAKRAS.

So far this is knowledge of each born breathing human that he is not just the body preserved character but his depth in characterization and idiosyncrasies is rarely very highly connected to the upper world of mysteries that could hold on knowledge treasury.

The human treasure lies in the LATIF E SITTA, usually Muslim doctrine that briefs the human sense of focus, sound concentration and quality of questing and searching for his ultimate goal lies and preserved. Every human is not made reach up to this level of learning, knowing or struggling to get this subjective reality to be reflect in the objectivity of his bodily embodiment of physical statue ……. Not at all.

As humans divided into sects, norms, and nations to recognize each sane is this source vast, new, broad and different in experience of each character’s characterizations. Certainly, uncertainly, possibly or impossibly this concept of Aura; is the most considerably distinguished and significant and different on different graph of people.

Realistically, these are the unseen forces and practices may make them sound emotionally the inner world of knowledge also can be known and explore. By the same gesture of attitude and conductive qualities as to converse and interact outside such as perseverance, resistance, patience, wisdom, focus and again the most important and vital core quantative quality of concentrations.

Aura is basically human light hallow, the soul shallowness unseen which is considerably in circle head to toe in same shape of human figure. So far the human focus, concentration and sense of wisdom concern with him and have the spiritual connection establishment with ownself.

Soul Aura; have few major aspects that could be identify as spiritual constitutional sources which has been elaborated as LATIF E SITTA the development of human insertions of prevention and perseverance to earn eternity is the signature attempt. Here the one more importance aspect of human inner-image, personality is that not only on physical realities man needs to labour or to perform hard work or to do efforts to gain positions, proportionally perplexity or to struggle to have desired results ……….BUT inner course establishment needs the sane effort sane struggle but this labour no be of physical exercise ………….

BUT of sound track to be in certain postures that could alarm the inner senses to be awakened and voice command reflects and travels like light inside of the pot and the inner stillness could get the identifications to start a journey that could be connected to the higher level and here the profound purpose and the ultimate gain and goal of achievement will be the earnings of Eternity.

The feternity of this eternity could lead to the path which is unknown to the world because this could only be recognized by the few selective and chosen people who could focus the stem of beginning and to the root of end and to the base of life between beginning and end.

Aura is revealed not to every human consensus never, however every human have this shield, and few selective fortunate eternity earned personalities have very profound Aura and couldn’t be captured or matched with others that easily and the common gendery is the people of our world.

Importance is of the worth of human inner world, the one who reveal the inner soul as the free white bird of swinging wings with beautiful heartiest treasures surely be the discoverer of the  Ultimate Truth

Lataif  E Sitta (”the six subtleties” singular: latifa) are psychospiritual “organs” or, sometimes, faculties of sensory and suprasensory perception in Sufi psychology. They are thought to be parts of the self in a similar manner to the way glands and organs are part of the body. Drawing from the Qur’an, many Sufis distinguish Nafs, Qalb, Sirr, Ruh, Khafi, and Akhfa as the six lataif.

Among Sufis development involves awakening spiritual centers of perception that lie dormant in every person. The help of a guide is considered necessary to help activate them in a certain order. Each center is associated with a particular color, a general area of the body, and often with a particular prophet. Activation of all these “centers” is part of the inner methodology of the Sufi way or “Work”. Purification of the elementary passionate nature (tazkiyat an-nafs), cleansing the spiritual heart (tazkiyat al-qalb), becoming a receptacle of divine love (ishq), illumination of the spirit (tajjali ar-ruh), emptying egoic drives (taqliyyat as-sirr) and remembering the divine attributes, often through repetition of the names of God, (dhikr) are a process by which the dervish is said to reach a certain type of “completion” in the opening of the last two faculties, khafi and akhfa.

According to Shaikh Ahmed Sirhindi, humans are made of ten Lata’if or components of creation. Five of them pertain to Alam-e-Amr (the divine world) and the remaining five pertain to Alam-e-Khalq (Created world). The five lata’if of Alam-e-Amr are Qalb, Ruh, Sirr, Khafi and Akhfa. The five lata’if of Alam-e-Khalq are Nafs, Soil (solid), Water (liquid), Air (gas) and Fire (energy).

However there are seven lata’if in most of the sufi orders. The last four (corresponding to earth, water, air and fire) are collectively called lataif qalbia, referring to the physical human body (qalib), also referred to as Sultan al-Azkar in many sufi orders.

Latifat-an-Nafsi

According to some, this latifa is located slightly below the navel, and is yellow, for others, it is between the eyebrows and is blue.

The word nafs is usually translated as self or psyche. Its etymology is rooted in “breath” (similar to Biblical or Kabbalistic nefesh) and is common to virtually all archaic psychologies where the act of breathing was connected with life, animating otherwise lifeless object. In this respect, ancient notions of “Atman” in Hinduism (cf. German noun “Atem”, breath, respiration) or Greek “pneuma” (as well as Latin “spiritus”) -all equate the basic visible process of breathing with energizing principle that confers existence to an individual human being. Some Sufis consider under the term “Nafs” the entirety of psychological processes, encompassing whole mental, emotional and volitional life; however, the majority of Quranic-based Sufis are of the opinion that Nafs is a “lower”, egotistical and passionate human nature which, along with Tab (literally, physical nature), comprises vegetative and animal aspects of human life. Ego may be assumed as an equivalent for Nafs in modern psychology. The central aim of the Sufi path is transformation of Nafs (technical term is “Tazkiya-I-Nafs”‘ or “purgation of the soul’“) from its deplorable state of ego-centredness through various psycho-spiritual stages to the purity and submission to the will of God. Although the majority of the Sufi orders have adopted convenient 7 maqams (maqams are permanent stages on the voyage towards spiritual transformation), and some still operate with 3 stages, the picture is clear: the Sufi’s journey begins with Nafs-e-Ammara (commanding soul), Nafs-e-lawwama (self-accusing soul), and ends in Nafs-e-Mutma’inna (satisfied soul) -although some Sufis’s final stage is, in their technical vocabulary, Nafs-I-Safiya wa Kamila (soul restful and perfected in God’s presence). In essence, this is almost identical to Christian paradigm of “vita purgativa” and various stages the spiritual aspirant traverses in the journey towards God.

Latifat-al-Qalbi

According to some, this latifa is located in the left of Chest and is yellow, for others it is red. In it man witnesses his deeds. By awakening it man also gets the knowledge of the realm of Jins.

The word Qalb, stands for heart. In Sufi terminology, this spiritual heart (not to be confused with the blood pumping organ) is again variously described. For some, it is the seat of beatific vision. Others consider it the gate of Ishq or Divine love. Yet, for the majority, it is the battleground of two warring armies: those of Nafs and Ruh or spirit. Here, one again encounters terminological confusion: for the Sufis influenced by Neoplatonism, a “higher” part of Nafs is equated to the Aql or intellect (called Nafs-I-Natiqa) or “rational soul” and is the central active agent in spiritual battle: Ruh or spirit, notwithstanding its name, is rather passive in this stage. In short, cleansing of the Qalb or heart is a necessary spiritual discipline for travellers on the Sufi path. The term for this process is Tazkiah-I-Qalb and the aim is the erasure of everything that stands in the way of purifying God’s love or Ishq.

Often people take their heart’s word (inner feeling) as truthful. If the hearts were indeed truthful, then why are not all the people of the heart united? Qalb of the common folk is in a sleeping or unconscious state, and does not possess any awareness or correct understanding. This heart can err in judgement due to the dominance of the Self and Khannas (the Whisperer), or due to the person’s own simple-mindedness. Placing trust in a sleeping (or unconscious) heart is foolish. When the Name Allah does vibrate in the heart, an awareness of Right and Wrong, and understanding follows. It is then called Qalb-e Salim (the sound Heart). Then the prominence of the meditation by Qalb changes its direction towards God; it is called Qalb-e Minib (the repentant Heart). This heart can prevent a person from mischief, but it can not make a right judgement. When the theophanies (Tajalliyat) of God begin to fall on the Heart, it is called Qalb-eshahid(the witnessing Heart).

A leading Indian artist, Geeta Vadhera, has titled her 37th exhibition of paintings as Qalb Qudrat – At the Heart of Nature. Qalb and Nafs form the “Rooh-e-haivani” (Animal Soul). This part of the soul has the record of every activity of life. It is also termed as Joviya (Confluence).

Latifat-ar-Ruhi

According to some, this latifa is located in the right side of the chest and is red, for others it is green. After its activation the human gets acquainted with Alam-e-Aaraf (the place where man resides after death).

This is on the right side of the chest. This is awakened and illuminated by the meditation and one-pointed concentration on it. Once it becomes illuminated, a vibration similar to the heartbeat is felt on the right side of the chest. Then the Name of God, Ya Allah is matched with the vibrating pulse. The meditation of the soul is done in this way. This is advancement in rank and status and is better than the Qalb. It is able to travel to the realm of the souls (the station of the Archangel Gabriel). Anger and rage are attached to it that burn and turn into majesty.

Ruh or spirit is the second contender in the battle for human life. Again, opinions on Ruh differ among Sufis. Some deem it coeternal with God; others consider it a created entity. Be that as it may, Ruh is the plateau of consensus for the majority of Sufis, especially the early ones (before 11th/12th century C.E.). For those Sufis with Gnostic leanings (which can be found in Bektashi or Mevlevi orders), Ruh is a soul-spark, immortal entity and transegoic “true self”, similar to the Christian concepts of “synteresis” or “Imago Dei”, or Vedantist notion of “jiva”, as well as Tibetan Buddhist “shes-pa”, principle of consciousness and Taoist “shen” or spirit. But, the majority of the Sufis would consider this an unnecessarily extravagant speculation and would stick to the more orthodox notion of dormant spiritual faculty that needs to be worked upon by constant vigil and prayer in order to achieve the Tajliyya-I-Ruh, or Illumination of the spirit. Ironically, this spiritual faculty is frequently referred to in terms one encounters in connection with Nafs- “blind” life force or life current that needs to be purified by strict religious observances in order to achieve illumination.

Latifat-as-Sirri

Sirr is located in the solar plexus and is associated with the color white. It records the orders of Allah for the individual in similitude to that which is originally present in Loh-e-mehfooz (Preserved Scripturum). After its activation, human being gets acquainted with Aalam-e-Misal (The Allegorical realm – Reflection of knowledge of the preserved Scripturum.) This center is associated with consciousness.

This is also awakened and illuminated by the meditation and one-pointed concentration on it with the Name of God, Ya Hayy, Ya Qayyum. The dream state or by spiritual separation from the physical body “transcendental meditation” it can journey to the realm of the secrets.

Sirr, literally means “the secret”. Emptying of the Sirr (Taqliyya-I-Sirr) is basically focusing on God’s names and attributes in perpetual remembrance or Dhikr, hence diverting one’s attention from the mundane aspects of human life and fixing it on the spiritual realm. The “emptying” signifies negation and obliteration of ego-centred human propensities.

Sirr and Rooh form “Rooh-e-Insani (Human soul) or Ayan. This part of the soul is inscribed with commands characterizing the life. It is also termed as Ayan. When a human being gets acquainted with it, he can witness the record and scheme of “all that exists”, written on loh-e-mahfooz.

Latifat-al-Khafi

According to some, it is located in the middle of the forehead (between the eyes or third eye position) and is black, to others blue. It’s the equivalent of Kitab-e-Marqoom (the written book).

According to others this is to the right of the centre of the chest. It too is taught the Name of God Ya Wahid by meditation. It is green in colour and it can reach the realm of unification. The term Khafi means mysterious, arcane or Latent Subtlety. It represents intuition.

Latifat-al-Akhfa

The term Akhfa or ikhfa means most arcane, deeply mysterious, or obscure, subtlety. Its location is deep inside the brain or on center-top of the head. The color of this center, according to some, is green, to others, violet. It’s the Nuqta-e-wahida (point of unity) in every human where the Tajalliat (beatific visions) of Allah are directly revealed. It contains information about the hidden knowledge of the universe. By entering into this point, the human being enters the system of the universe and laws governing the universe and he understands the meaning of “for you, We (Allah) have revealed whatever is in the earth and the heavens “. This center is associated with deep perception.

According to some this is situated at the centre of the chest. It is awakened by meditating on the Name of God, Ya Ahad. It is purple in colour and it too, is connected to that veil in the realm of unification behind which is the throne of God.^[6]

The last center or subtlety is “accessible only to those who have developed the others, and belongs to the real sage.” (see “The Sufis” by Idries Shah).

Akhfa and khafa form “Rooh-e-azam” (the great soul), also called sabita. It is a bright ring of light in which all the information pertaining to the unseen and seen cosmos is inscribed. The Attributes of God that have been transferred to the existents and have become parts of the mechanism of the universe are collectively known as the Incumbent Knowledge (Ilm-e-wajib). Knowledge of the Incumbent means knowledge that has been transferred to the existents, that is, it refers to those Attributes of God with which existents enjoy affinity and correlation. The Knowledge of the Incumbent is also known as the Knowledge of the Pen (Ilm-e-Qalum).

First Descent is that state when God exhibited the program present in His Mind as He Willed. The creative formulae of the cosmos are the secrets of the First Descent. Why did God opt to create the universe and what is the Will of God, which He intends to accomplish? Reflection of all these things is found in the Great Soul; The Firmly Affixed Inscription. One side of Great Soul is the Obscure Subtlety (akhfa) and the other side is the Latent Subtlety (khafi) Great Soul is the storehouse of eleven thousand beatific visions of God. The person who attains communion with these two subtleties can observe these visions. These two subtleties of akhfa and khafi are found in every human being irrespective of who he is, what he is, or his station in life.

“Great Soul”, “Human Soul”, and “Animal Soul” are actually levels of functioning of the same soul and are not three different souls. These three components are like three rings of light infused in one another and are collectively called the soul, the indivisible entity, the Lord’s edict, or simply the man. Man gets acquainted with them one by one by Muraqaba ( Sufi Meditation), Dhikr (Remembrance of God) and purification of one’s psyche/life from negative thinking patterns (fear, depression), negative emotions (hate, contempt, anger, lust) and negative practices (hurting others psychologically or physically). Loving God and loving/helping every human being irrespective of his race, religion, or nationality, and without consideration for any possible reward, is the key to ascension according to Sufis.

Dreams !! What are they…………Are True…….False………..Suspension bridge between the body, soul or consciousness……………What are they ??

Saw the wall, the wall having so many windows, few are open, few are closed, all are suspended abroad, saw the wall……..surprisingly those windows of dreams……… I saw ………

Six years old girl walking confidently, alluringly, charm fully, harmlessly and fearlessly on huge built bricked wall, beautifully, surprisingly and wonderfully stand in the heart of giant, blue, limitless, deep ocean that couldn’t be measure, the ball of universe floating on the waters was magical enough that it could be anything but not dream……The sense of charm, the ecstasy of fun for girl was priceless, there were no intelligence but precious innocence, there was no experience just exciting exploration, there was results but only pure and positive……… The six years old girl enjoys alone as she was alone even then she herself inside having all the characters, she was all in all the human in solitude yet she have had all the crowd inside, she walked on wall that longest, biggest wall bare footed and she could gaze lower in the depth of ocean, she could watch the sky as transparent as the transparency of ocean waters, she can saw everything and anything out of her will because in that special world, in that special blue and green world, in that light world, her conscious was alive, her consciousness was strangely affective and attentive, she walked all the zig zag way on that wall and reached to till edge, the last corner to achieve her will and out of determination got the all the joined happiness in that emptiness ….. She raised hands in air as she flew and shore like a charming bird, she swings, she sings, she lives because in that world only life exists, there is no death………….

Closed eyes world…..What a world….Dream world or fascinated world, or world of fascinations or the massage of unknown world or message from unknown but yet it felt just happened, just exists……….

Open eyes see them and these dreams remain until the lashes keep stocked not to clip ….once clipped the desired dream just flew away …………Dreams are in any case are important for living, those keep us alive to remain stick to them which are mostly saw through the open eyes.

The dreams which are the part of human memory are the generation of human mental structure and preserved thoughts that could not be attained in the real life or in pragmatism. Logically and religiously dreams are the unseen force of knowing and they help human will in act and in actions, in trapped or specific situations. Dreams are signs, they are track to follow but by means of understanding.

There are mainly and majorly three types of dreams, The True dreams (Rehmani; the dreams bestowed upon humans by instinct or Creator’s Will), The Satanic dreams and third prototype of dreams are of human mind and will’s factory dreams.

The first category of dreams is the true and realistic, such dreams proved to be the predictions for the spiritual doers and the believers and they can be alarmed by nature and Lord Almighty for the happenings either good or bad……..But such alarms only be given to the modest people or the people who strongly believe in beliefs. The bliss of believe, the benefit of belief generates the highly imagined and preserved activities in human conscience and consciousness that it appears the truth and reality upon awakening in earthly world. The people who have their thoughts and spirit be controlled by their sovereignty of instinctive Nature.

Second category is of satanic leads and Lucifer’s acts, as this is main instinctive show time for humans either they awake or either they sleep, Satan is the ultimate enemy of human good wills and deeds to exploit them for no reasons and for nada purposes. Such purposelessness and unreasoning in human life only lead to astray, lead to the way of ignorance and hyper melancholy that leads to distress and disappointment that can only collocate and culcate the negative role in human soul and human mental structure.

Third area of definition for the dreams part is own human wills, their own conscience and characters’ desires and their own thinking consequences, human will is powerful source of different and several agendas. Humans have electromagnetic components as well which can work out in awakening condition and very strongly effects in sleeping core. Human structure has been understand these days in 21^st century much to rectify the diseases, the reasoning and the consequences in earthly world to act with or interact with. Human out of his or her will is the best energetic being among all others living beings and he or she can attain ultimate all the fundamental or particular knowledge as a goal of success and for the sufficient beneficial results.

Dreams are not the over thoughts but perhaps they are preserved ones, they can be the identical truth of human fate reflected in the core of human sleep mode with the significant and modified ways. The signs and symbols are most of the time the testimony of human intelligence by understanding and judging the best selective consequence in reality that could b safe and save the human skin and existence for the betterment.

Dreams are divided also in primary in two aspects also, the formal is Heavenly Dreams (Aafaqi Khawab) and later the Earthly Dreams (Aarzi Khawab) both are significant, these dreams preserve and bestow to human mind and consciousness with signs and symbol and they appears as images sometimes or most of the times as situational short stories in which human protagonist character give performance as lead one and being cynosure.

Heavenly Dreams (Aafaqi Khawab) are mostly related to in which Nature and Natural objects are the part of main scene like mountains, skies, stars etc …… These will be the alluring dreams that provide serenity and positive procrastination to the mental conscious mind. These dreams are all the way sense of soothing calmness for human existence and have valuable significance and reality in awakening world.

Earthly Dreams (Aarzi Khawab) are mostly related to in which the oceans, oceanary living beings, mammals are in the significance of role with cynosure character being in the fabricated story of dream that lead or exposed in awakening world with any circumstances or consequence that would be part of human act in temporary world.

Dreams are commonly of common people are the part of their unconscious memory bank where the preserved knowledge travels with the passage of time and clock needle walk parallel to human age and human ability and capability of focusing an concentration within the limits of objective realities and out of the box, beyond the subjective realities. Dreams of human will travel from the unconsciousness to sub consciousness to consciousness, eyes watched them and soul being as protagonist character will be the lead actor on that stage of world. The traveling of truth, knowing and reality image from one shift of darkness (unconsciousness) to another dark corner (sub consciousness) to the comparable light area consciousness that remains the part of all the level and emerge the Conscientiousness, soul and human mind (all three major levels) connected and interacted with each other, these all shifts, traveling of divine information or significance of instinctive knowledge to the earthly being all are magically connected and electromagnetic force is the obvious in it. These entire objector are very much stead fast and human inner world is repeatedly the most vibrant, quickest running function.

Entirely, all the aspects to understand the dream corner is not that easy, itself it is the deepest of all knowledge and it could be only blessed and understand to those who are much modest to understand there HIYAT (true existence of soul and body purpose and best deeds) and of others and the people who start interacting with these blessed understandable souls.

Holy Prophet Hazrat Mohammad PBUH (May all the great blessings, peace and durood be upon Him) has had told the Ummah that true holy or heavenly dreams are the part of forties proportion of revelation and such dreams will be occurred to those blessed people whose thoughts are pure and their deeds are modest and in the guidance of light of Creator they follow the straight path, they realized the originality of knowledge and its use to the earthly life. Such dreams are the blessed and higher in stature and worthy to be followed rather than other alarmed dreams which are not of verge worth as compare to these realistic dreams of revelation, which explores the mind structure, soul structure and body aspects to be parallel with all above objective functions. Such dreams are for the chosen people who are obviously made of clay but their clay been modified with the purest light that could differentiate them for others………..

The knowledge of getting the true ideal significances of dreams is only the blessed knowledge and only to the chosen people. Prophet Joseph, May blessings be upon him (Hazrat Yusuf A.S) was taught by Creator Almighty Allah for this knowledge and He suggestively advise this to the pharaoh of Egypt for the better save the sovereignty and kingdom rule that could benefit the nation and pharaoh did with the help of useful knowledge of prophet Joseph.

Similarly, Prophet Abraham A.S dreamt that he is slaughtering his beloved son as a holy sacrifice to get the Will of Lord Almighty and in reality as a order of nature he acts the same and Lord Almighty blessed him His favor and accepted him as Khalil (His Friend).

Scientifically, dreams are converse thoughts, images, these are related thoughts or inner character soul traveling journey, as science mostly describes evident realities and where there the unseen forces works science is just a subject…………….

Where there is the matter of uncertain realities though certain at the same, these are the most powerful of all other impacts, they are the generation of human mind, but they are all guided by the fate and the controlling centre.

When a human fall asleep, soul intend to travel either inside of ownself rare, unhidden, dark areas to explore to know or to outside through noise and start moving to the upper level of the world that could be heavenly in structure, in due course it can interacts with the other groups of spiritual ballads of other soul characters, good times fate bring close to good friends of soul character for the good achievements or explorations and bad times fate bring close to the evil soul characters that could lead to the suspensions, suspended levels, broken areas or to the lower rank of darkness.

To determine for the good grouping for the light journey or traveling of soul in state of dream of physical body one should be neat internally and externally, should be of good imaginer or thought provoker or should be healthy enough to sustain the realities in accordance to the abilities the character been blessed with. Dreams are inter linked with the physical upheavals as well and with mental scope of thinking as well. As in the world humans have family, have blood relationships and their specific cast and family reorganizations. Consequently, in soul and spiritual world such grouping and reorganizations exists so……. Sometimes if having bad stomach then dreams may occur that cause distubia to the state of sleep as well…………. If someone who is religiously sound and try to focus of the image he or she determine to allure, he or she can achieve it with sense or ability of concentrating even in the state of sleep image provocation and imagination provoke.

Fate and fate bestowed dreams are the certain possible and the most notable corner, certainly the possibility of controlling empower is the most sound element to reveal. As dream is predictable prediction of coming times of happenings info most of the times, these could be the earlier realities of past times or they could be present state of revelation of conscious character to be alarmed for knowing. In each main aspects of earthly life all have three main and major three fold periods present, past and future and all the aspects which are temporary bound in this earthly life all revolves in due core.

All this earthly world is mortal and it is like a drop of water as compare to the heavenly world of certain and certain realities, times and ages are also different with each other but they resemble to be remember………………………

Dreams are dreams, but dreams are essential though they appear as image to the open eye in awakening or either it would be in state of unconsciousness, they are strange part of human life which are expressionistic, impressionistic, passionistic, realistic and moderate with the existence of human nature. Dreams should be understand by mental energy to explore the aura of one’s existence and existential crystal identification and celestial knowing. To determine the sign of ownself world existence one can easily accept having the guidance of his or her dreams…….Though the dream is for the awakening world achievement with open eyes or the trial of being in state of sleep.

Never under estimate or over estimate the revealed bestowed dreams, as they are gate way to light of one’s own fate window, never describes a dream of favor in gathering that could be mistrusted or misconcepted or miscalculated by others……….Never commit a dream bad out of agony or to tell someone who astern a bad reasoning for it or refers to ill omens…….

Sensitive souls have hypersensitive senses and censuses to consumes and resumes the hyper sense realties so their dreams can lead them ways most of times, provide the results and alternations ………..Keep determine the good character govern, grooming, griming and roaming all the times in all the aspects of life, in all the performance based consequences because so far the existence of blend of body and soul suitability and stability with mental cores provide and guide the best in appearance and in reality for all other worlds. Though it would be for the earthly or heavenly…………

Being a self analyst there is a long catalogue of beautiful blessed dreams in my soul and memory factory, if announced to world that could be ruined, keeping them in the heart book is the best solution of knowing but the extracts of them can be worthy to express to others for the best need of knowing and for the betterment and effectiveness …….

Dream for the ideal life, dream for the ideal death, dream for the fate’s given best opportunities, dream for the probable best possibilities, dream with the open eyes and dream with the closed eyes………….Dreams are good, they govern us and groom us……..Be a dreamer yet with knowing the realistic aspects that teach and guide for the ultimate light…………..

None can ride to the beauty of that horse,

Dreamer can fly with blunt of rose,

Possibly, the possibility be there for the eyes

Windows to out, indoors to rare course………………………….

Tranquility is a kind of quality, is the quality or state of being tranquil; calmness; serenity…..it does come from outside of nature world but when it comes from inside it is called ‘Inner Peace’. When it’s been achieved all achieved, logic of sane over that is ‘’Heaven Soul’’.

The word tranquility appears in numerous texts ranging from the religious writings of Buddhism, where the term passaddhi refers to tranquility of the body, thoughts and consciousness on the path to enlightenment, to an assortment of policy and planning guidance documents, where interpretation of the word is typically linked to engagement with the natural environment.

Outer world is a museum or a place where one can sustain the knowing by interacting the course of time with the physical realities which are mostly harsh, the experiences what humans gain through the circumstances are sometimes so crunchy that crush and crack the inner world of emotions of humans, in such course it is hard to maintain the psychological imbalances…..

The strongest man cannot surely bear the accident of his beloved family to be crushed down and such deaths never are owned to such person because his psychology may stuck to the same passage of time ………The grief which caused by accidents or by losing any keen beloved desire would cause break down…………. Emotional break downs are always killing ……

Losing any keen desire is next to death, it is reality that such grief causes such wounds that could never be healed or in case with the passage of time if they could the hurt remains the same. It is awkward to say in such timings to have patience because at that time one could be patient rather than having this keen ability of patience, however this is the rule of the fate and this worldly world that happenings are obvious and sudden ……..

Inner peace is not only two words but they are fundamentally the highest of qualities and very rare knowing of knowing, the people who belongs to the physical arts are mostly known of the fact they tried hard to get this inner phenomena, and when they reached over it they finally succeed in achieving what their art demands…………..

This concept of peace gaining of a one’s soul is not that easy, this need highest of perception that could reach where the soul belongs, in this world every act is possible …….for body having limits but for soul no limits ……..soul can achieve the limitless access where it could be raised higher as unthinkable…………

Nature, purity, modesty, soundless places are the source to advance body and soul’s measures in the outstanding course of peace……….The actions of goodness the exercises based on helping others also cause inner peace, be the savior and be safe being in all consequences brings inner peace………….Love of humanity harmonized all other ways of life is cause inner peace and tranquility……….

The life which is based on cruelty, unlovable acts, unloyal and immoral activities snatch tranquility and the quality to establish peace in human and every creature’s breathing parallels. The world is reverting and converting, the good is replaced as evil, humanity replaced as brutality, living beings replaced as machines and the mechanical satellites’ are more worthy of tracing and tracking the purposes purposelessly…….

The world is roaming through these mechanical raying objects, through these satellites, through these unseen gadgets……… All these are scientific miracles but they are somewhat ruining the beauty, love, peace and tranquility of the world and its simplicity which is most desirable for human perception.

Conceptually, moderately, morally and naturally the concept of peace get from even from the tiny little feelings, such as tranquility has no language but yet speaks if in the morning the drop of rain halt on leave in the season of light and spring ………. It can be easily seen the eyes of innocent baby at the time of smile and playing, it can be feel peacefully when relations are warm and close, the nature can be seen truly by the mother’s instinctive power of nurturing, nursing, nourishing, convincing and beautifies the life top to toe from first breath to last breath……

So for us, the people who are sane but their sane acts are impelled to stay speechless because of time has given line to the Truth and no lines to lies ……….We travel or stay we live or die we can think and sustain our emotions to ourselves and we can only search tranquility in ordinary ways and even the little things are enough higher in stature to us …………

Nobody matter, no money worth in front of the priceless worth of instinctive spirits………..So if a millionaire all the richness before him but if health and happiness are out of ways all are futile and all are waste………..What matters is the inner peace and tranquility that brings life to the imagination and imagination into breathing life………..

The real richness is of sustained and contented soul not of the outer luxurious course…….The life lived with the peace is the worth living…………And the life lived for humanity and lilting the light for others, helping them and having tranquil soul and persuading others to be tranquil and worth knowing, worth living………………..

This happened once for all breathing being, this bubble of life, so far this bubble remains in air, though for short time live, breath and innovate the idea that spread tranquility, do not consider even a ordinary word little for this mission …………

Water all around but that water was strangely alluring, illuminating and enchanting. That was rich and enhanced the color was unique and transparently Green; the color of tranquility peace and mystery. That was strange but true while touching that water one feel the truth of being real and spiritually abounded of bounty of knowledge and calmness. This water not part of ocean, not part of river yet was connected somewhere on some edge, which corner, which edge unknown, but fact that must be connected the bear feet dipped in water was like enchanted by new world, unseen, unknown yet truth. Dipping feet underwater like someone flying over that magical water the experience was ‘’WALKING ON THE WATER’ with slow move with diligence and delicacy. That walk over that magical water was substantial and sustained of twofold reflected realities of mirror. That water had some end as it had the way very wonderfully designed rare and enough to astonishment that it pave way to the shrine, a beautifully constructed and magically charming. This was part of journey of spiritual world, where even a tiny little thing was enchanted with different and several realities, undefined and inpresistent for definitions.

Being a creative writer my pen has no ink to write the word for that place. That was ecstasy; a journey within journey a struggle to know nothing outside but inside. Imagination upon innovation, flight of spirit where mind has no attitude no speech, Dream within dream.

All these extreme ecstasies cannot be justifiable logical because profoundly enough logic, mind and mathematical resolutions have no ground here. Realistically and as per religion Islam, True dream is the 40th part of revelation that contains nothing but pure truth. Dream pre-defined a revelation as truth as knowing through signs and symbols so this; the world of knowledge quotient wisdom and ravishing divine God truth.

First came reality of true dream is revelation, resolution and revolution. Another as man mind constructions and the foremost usually happened dreams to common people by their own will based on worldly affairs based on their usual or environmental thinking and the situations they are trapped and plunged in.

Dreams, people said are called which can’t be true and stays always enchanted ecstasy and fantasies. People said dreams are part of human creative mind and unique or different attribute of this term Dream. Few, of the myths consider dreams the most important part of human life because earthly life relates with the spiritual and the unearthly world. Doctrines of human world may differ with each on time to time basis but somewhat as per consensus all doctrines contain Truth related to human unearthly world and spiritual ecstasy.

Conclusively, Islam consolidated the fundmentalities of Dream Literature and the other doctrine witness upon it. So far, mostly the estimators elaborate that dreams represents the foremost happenings of human environmental affairs.

Realistically, the truth needs never any introduction or formal display to the world or to the people as it has its own characterizations upon all times and ages. As its idosyncraisis has own reflection upon the human life, mind and actions.

Dreams are not always true but of saint figures and of the vicegerents of the earth. Especially, the dreams of prophets and the people to whom Lord bestowed the prophesies of realities.

Constantly, the enchanting dreams have the configuration to the earthly world to know or to recognize the embodiment of the Fortune of human. Destiny for the true dreams of the human plays vital role as it confronts later or formal something revealing or for the living understanding for humans. On the contrary, some people believe that the other beings like super natural beings also approach human’s dream world to interfere in their peace and tranquility of spirits journey and unearthly flights.

Configurations consequently, all happens if we BELIEVE in to be happened. However dreams are the most enchantingly ravishing part of human life that define the knowledge of mystery and really makes a person walking on the water…………………………………..

Sound is the most vital element that Nature invented this because of this important element that Universal realities come true. This world has been begun with the profound sound and will end with the unique one too soon as per promise of Lord Almighty.

Nature is the source of light to world which can establish the way of optimism towards the original goal but so far the materialist world not honoring the same. The opportunities besides are the witness that this seen world is covered of unseen world and unseen world is much stronger than the conventional, connectional and perceptional Truth beyond reach.  As this is also calculated by nature that humans superseded by those instinctive needed and feeder thoughts which nature has bestowed the action beyond the control of nature are the actions which can not be justified but the wrong ones and that laid down the realities and Truth nonetheless far long.

‘’ Sound is the Voice of nature, sometimes melodies that one can do nothing but just simply enchanted by it ,sometimes soul taking that one can easily be the part of horrible reality that can take breath away. The voice of nature mostly stays the soothing win the waves of air and light but it’s another side must shown in the darkness and weirdness. This is reality and Truth of Nature and always manifested and twofold with two ways, rays acknowledgment’’.

Nature is destined and pre-defined it can be imitated little but mostly stays instinctive and calculated as suggested. It can be nurse it can nurturing it can resemble, it can be mirror to the acts. But it can be violent as well. When ever we have to calculate the identities or realities of nature we must cross parallel in scale the both sides.

Pre-Nature is that Nature is pre-defined and well revealing itself it is under curtains yet it explores and reveals itself to outside to every breathing creatures. To realize and understand the beginning is most vital evidence to the on going process and the ending. Where there is beginning there is ending as well.

Pre-evident, pre-realized, elevating and elating Nature is the forecast of its own reflection. It does not need any image to beautify or purify the dignity of its’ own but it is pre-destined that it contains the breathing on the phase of earth through inventing creatures of different species.

Consciously or unconsciously Nature is revealing and makes speech in the nature wide areas of hills, mountains and greenly lands. It is truly very close to human to talk with and to educate the topics Nature like itself. The purpose to compose the lyrics for Nature is own realization that nature is the pre-defined and EVER LIVING and EVER SUSTAINING reality that just be known to those who spare time to peep in themselves.

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Tear down the mosque and temple too, break all that divides
But do not break the human heart as it is there that God resides.

Bulleh Shah was a Sufi poet who lived in Pakistan from 1680 to 1758. His given name was Abdullah Shah, Bulleh was a nickname and it is the name he chose to use as a poet. Bullah traveled to Lahore in search of a Murshid(Master). He found Hazrat Shah Inayat, a well-known Qadiri Sufi and gardener by profession. He asked Inayat, “I wish to know how to realize God.” Inayat Shah replied, “What is the problem in finding God? One only needs to be uprooted from here and replanted there.”

 

Inayat graced Bulleh with the secret of spiritual insight and the Knowledge of God.
Bulleh Shah’s poetry reflects a turbulent period in Punjab history and highlights his mystical spiritual journey. He is critical of those in power – intellectuals, academicians and religious authorities – who put obstacles in the way of the common people in discovering the love of God.
Sufism has produced a multitude of saints, Bulleh Shah is arguably one of the greatest Sufi saints and Punjabi poets. His tomb is in Qasur (Pakistan) and today he is highly regarded by all Sufis of Sindh and Punjab.

” Alif -He who meditates on Allah
His face is pale, his eyes bloodshot.
He who suffers pangs of separation,
No longer he longs his life ~ last.
Say -Soulful is my love for you,
Whom shall I go and tell?
In the swelling waters of a river at midnight
A wailing swallow fell. “

Bulleh Shah (Punjabi: ????? ????) was a Punjabi Sufi poet, believed to have lived from 1680 to 1758. As is a common practice in South Asian poetry, his poems include a signature line which contains his name. Bulleh Shah was settled in Kasur, now in Pakistan. His spiritual master was Shah Inayat Qadiri of Lahore.

The ancestral village of Bulleh Shah was Uch Gilaniyan in Bahawalpur, now a part of Pakistan, though his ancestors had migrated from Bukhara in modern day Uzbekistan. From there his family first shifted to Malakwal (Multan District, Pakistan) and then to Pandoke, which is about 14 miles southeast of Kasur, Pakistan. Bulleh’s real name was Abdullah Shah, but Bulleh was his nickname at home, and that is the name he chose to use as a poet. His family background was religious, his father being a highly religious person. Bulleh wrote primarily in Punjabi, but also in the locally spoken language, Siraiki, which is often considered a dialect of Punjabi. His style of poetry is called Kafi, which was already an established style with Sufis who preceded him. Several of his songs are regarded as an integral part of the traditional repertoire of Qawwali, the musical genre which represents the devotional music of the Sufis. The tomb of Bulleh Shah is in Kasur, and he is held in reverence by all Sufis of India and Pakistan.

Mysterious is the turn of time. The man who had been refused by the mullahs to be buried after his death in the community graveyard because of his unorthodox views, today enjoys worldwide reverence and recognition. The tomb of Bulleh Shah in Qasur and the area around it is today the only place free of collective refuse, and the privileged of the city pay handsomely to be buried in the proximity of the man they had once rejected. “This radical change has been possible because people have been impressed in the course of time by the holy way of Bullah’s life and the efficacy of his teachings.

“The greatest Sufi poet of the Punjab was Mir Bulleh Shah Qadiri Shatari. ” Because of his pure life and high spiritual attainments, he is equally popular among all communities. Scholars and dervishes have called him “The Sheikh of Both the Worlds,” “The man of God,” “The Knower of Spiritual Grace” and by other equally edifying titles. Considered as the greatest mystic poet of the Punjab, his compositions have been regarded as “the pinnacle of Sufi literature.” His admirers compare his writings and philosophy to those of Rumi and Shams-i-Tabriz. At present, he is held in equally great esteem in Northern India and Pakistan.

Bulleh Shah’s real name was Abdullah Shah. From Abdullah Shah it changed to Bullah Shah or Bul1 Shah. “Out of affection some call him Baba Bulleh Shah, Sain Bulleh Shah and some others mer Bullah. “The 40th Knot” gives evidence of his t] name. “Invoking the name of God, now pray to Hi the Lord pervades everywhere Abdullah exists more.”

There is some difference of opinion among research scholars about the time of his birth and death. Majority, however, believes that he lived from 1680

1758. Even about his birthplace there is some controversy. Some researchers hold the view that he was born in the village Uch Gilaniyan in Bahawalpur St (Pakistan). They believe that Bulleh Shah remained in this village up to the age of six months, when parents were residing here, but who shifted to village Malakwal (Tehsil Sahiwal, Dist. Multan) for sc reason. They had not been in Malakwal for a long time when the owner of village Pandoke felt the need (preacher for the village mosque. On the recommendations of the people of Malakwal, he approached Bu Shah’s father, Shah Mohammed Dervish, took to Pandoke where he performed the duties not only of the preacher but also of the village teacher for children.

All researchers agree on the point that the ancestors’ village of Bulleh Shah’s parents was Uch Gilaniyan, it is from there that they shifted first to Malakwal

later to Pandoke. However, some researchers hold view that Bulleh Shah’s birth took place after his parents had shifted to Pandoke. Today it is known as Pandoke Bhatian. It is about 14 miles southeast of Qasur and is quite well-known. In fact, Bulleh Shah’s contribution to make it famous is considerable. It is said that from among the ancestors of Bulleh Shah, Sayeed Jallalluddin Bukhari came to Multan from Surakh-Bukhara three hundred years earlier. Here he got initiated from Hazarat Sheikh Ghaus Bahauddin Zakriya of Multan, and here eventually he settled down. Bulleh Shah’s grandfather, Sayyiad Abdur Razzaq, descended from the same line. Thus Bulleh Shah’s family, being of Sayyiad caste, was related to prophet Mohammed on the one hand and on the other hand with Sufi thought and mystic traditions, for centuries.

Bulleh Shah’s father, Shah Mohammed Dervish, was well-versed in Arabic, Persian and the holy Qura’n. He was a noble soul with spiritual leanings. It is said that out of the whole family, Bulleh Shah’s sister had the greatest love for him, who, like her brother, remained celibate all her life, and spent much of her time in meditation. Both, brother and sister, had been greatly influenced by the high moral character of their father who, out of respect for him, had been given the title “Dervish. ” The tomb of Bulleh Shah’s father still exists in Pandoke Bhatian. Every year an urs is performed at the tomb and Bulleh Shah’s kafis are sung there. In this way a tribute is paid to both, father and son, and it has assumed the form of a tradition to perpetuate theirmemory.

Bulleh Shah’s childhood was spent under the care of his father at Pandoke. He received his early education, like that of other children, from his father. Later, for higher education he was sent to Qasur, which was a well-known educational center those days. In Qasur there were eminent teachers such as Hazarat Ghulam Murtaza and Maulana Mohiyuddin. Their fame had spread far and wide. Bulleh Shah too became a pupil of Hazarat Ghulam Murtaza. With his native intelligence and moral inclination, he gained much from his contact with his teacher.

There is a strong historical evidence to show that Bulleh Shah was an eminent scholar of Arabic and Persian. From his own compositions we can find many references to Islamic thought and mystic literature. Later, when he attained mystic realization, his erudition and learning acquired a new significance. But Bulleh Shah had to pass through a hard struggle before he could attain the inner knowledge. This attainment was possible only through his contact with his Murshid or Master, Inayat Shah. The study of scriptures and other holy books had only aroused his interest and curiosity about spiritual realization. His longing for union with the Lord reached its consummation only after he met a perfect Master in the person of Shah Inayat Qadiri.

Inayat Shah was a well-known Qadiri Sufi of his time. From the historical point of view the Qadiri Sufis can be traced back to the Sufi Saint Abdul Qadri Jilani of Bagdad. Jilani is also known by the names Pir Dastgir and Piran-i-Pir. Bulleh Shah himself has also given a hint that his “Master of Masters” was born in Bagdad but his own Master belonged to Lahore:

My Master of Masters hailed from Bagdad,

but my Master belongs to the throne of Lahore.

It is all the same. For He himself is the kite

and He himself is the string.

Two collections of Sheikh Abdul-Qadir Jilani’s sermons, al Fathal Rabbani, comprising 62 and the Futuh al-Ghaib, containing 78 of them, are well known to Islamic readers. In one of the sermons, he strongly denounced his contemporaries for their materialistic way of life. In another sermon he said, “Good and evil were two fruits emerging from two branches of a single tree. One of the branches yielded sweet fruit and the other bitter; it would be wise, therefore, for people to move to areas where the sweet fruits were to be found.” Also, ” A jihad fought against self-will was, to Sheikh Abdul-Qadir far superior to that waged with the sword. Through this struggle the idolatory of the self and the worshi p of created things ( the hidden shirk) could be vanquished. Sheikh Jilani “advised his audience that seekers of God had to be indifferent towards even the life hereafter and to cultivate pleasure only in the thought of annihilation and abiding poverty in this life. “4

In India the influence of the Sufi Qadiri thought was,  felt after three centuries in 1432 through the person of Mohammed Ghaus, a Sufi dervish. Mohammed Ghaus first settled in Bahawalpur, but later his teachings reached far and wide.

The Sufi saint of Punjab, Mian Mir (1550-1635 A. D.) was also connected with the Qadiri tradition. It is well-known that Guru Ram Das got the foundation of Harmandir Sahib in Amritsar laid by Mian Mir. The story is also current that at the time of the Mughul emperor Jahangir’s persecution of the fifth Guru, Shri Arjun Dev, Mian Mir sought the approval of Guru Arjun Dev to raze the town of Delhi to the ground if he so permitted. The Guru replied that he could also do it, but under all conditions one must live in the will of God. It is obvious from this that there was great love between Mian Mir and the Gurus, and that he was held in great esteem by them.

The date of birth of Inayat Shah Qadiri (died 1728 A.D.) is not known. But, from one of his own hand-written manuscripts, it is evident that he was enjoying good health in 1699 A.D. He was an eminent Sufi saint of the Qadiri tradition and is said to be a scholarly author. He wrote a number of Persian books on mysticism, from among which Dastur-ul-Amal, Islah-ul-Amal, Lataif-i-Ghaibya, and Ishartul Talibin are particularly well-known. In Dastur-ul-Amal he has made a mention of seven spiritual stages. The ancient Hindu rishis considered passing through these stages as necessary for God-realization.

Inayat Shah lived in Lahore, so he was called Inayat Shah Lahori. He belonged to the Arain caste and earned his living through agriculture or gardening. He

also lived in Qasur for some time, but due to the animosity of the ruler of Qasur he shifted to Lahore, where he remained till the end of his life. His tomb is also situated near Lahore. In Bang-i-Auliya-i-Hind we find the following reference about him:

From the tribe of gardeners was brother Shah Inayat,

He received honor from Shah Raza Wali Allah.

He earned his living in the small town of Qasur Pathana.

The ruler Husein Khan of this town was his arch enemy.

From there Inayat Shah came to the city of Lahore;

Two miles to the south of the city he made his habitation.

It is at this place that we find his tomb.

In 1141 he departed from this world.

It is said that even before coming in contact with Inayat Shah, Bulleh Shah used to do some spiritual practice, and had acquired certain miraculous powers. When Bulleb Shah, the seeker, passed near the small field of Inayat Shah, he saw fruit laden trees on both sides of the road. Inayat Shah himself was engaged in planting onion seedlings. It occurred to Bulleh Shah to test Inayat Shah of his spiritual power. Invoking the name of God, Bullah looked at the trees, and the fruit started falling on the ground. Inayat Shah looked back and saw that unripe fruit was falling from the trees without any reason. He immediately realized that it was due to the mischief played by the young man passing by. He looked towards Bulleh Shah and said, “Well, young man, why have you brought down the unripe fruit from the trees?” This is what Bulleh Shah wanted, to find an opportunity to talk to Inayat Shah. He went up to him and said, “Sir, I neither climbed up the trees, nor did I throw any stones at the fruit, how could I tear it from the trees ?” Inayat Shah cast a full glance at Bulleh Shah and said, “0, you are not only a thief, you are also being clever! ” Inayat’s glance was so penetrating that it touched Bullah’s heart and he instantly fell at his feet. Inayat Shah asked him his name and the purpose for coming to him. Bullah replied, “Sir, my name is Bullah and I wish to know how I can realize God.” Inayat Shah said, “Why do you look down? Get up and look at me.” As soon as Bullah raised his head and looked at Inayat Shah, the Master again cast at him a full glance, laden with love, shaking him all through. He said “0 Bullah, what problem is there in finding God ? It only needs to be uprooted from here and planted there.” This was enough for Bulleh Shah. He got what he had wished for .

Inayat Shah had poured the essence of spirituality in these few words. He conveyed to Bulleh Shah that the secret of spiritual progress lay in detaching one’s mind from the world outside and attaching it to God within. In Bang-i-Auliya-i-Hindthis instance has been describedas below:

“In the city of Qasur Pathana it happened to a man of God, a descendent of prophet Mohammed, the grandson  of Pir Jilani, that he achieved greatness from Hazrat Shah Inayat whose tomb lies in Lahore, south of the city. Bulleh Shah said to himelf, “I must get my Master after testing him. I must fully satisfy myself, I must drink water after straining it.” In his intense search for his Master he first looked towards Lahore, then he came there and took his residence, where the garden of Shah Inayat was situated. There he saw a mango on a tree at that time, he looked at it, invoked the name of God, and the mango fell on the ground. Shah lnayat gave a call to him and said, “Listen, you wayfarer, you have stolen my mango. Give it back to me.” Bulleh Shah replied, “I did not climb up the tree; your mangoes are far from my reach. It is with the wind that the mango broke from the branch and came into my lap. Invoking the name of God, you got the mango. You have committed a theft. ” Bulleh Shah realized the spiritual power and knowledge of Inayat Shah. He fell at his feet, was graced by initiation from the Master and attained the secret knowledge.”

 

Bulleh Shah’s meeting with the Master, getting initiation from him and being deeply impressed has been described by a scholar in these words :

“Bulleh Shah had all those virtues in him which Shah Inayat was looking for in a disciple. He opened his inner treasure and placed it before him. .-.He got the vision, he became oblivious of his surroundings, and in that state of rapture he proclaimed the gift of his inner grace in the manner of Mansur. ”

 

Bulleh Shah started to pass his time in a state of strange ecstasy. In the company of his Master and with the practice of the path he had been shown, Bulleh Shah’s spiritual condition started changing day by day. His kafi, “Whatever color I am dyed in ” makes it clear how great was the effect of his Master on him. In it he mentions that his inner eye had been opened, all his doubts had been removed, and he had been blessed with the light of Realization. Through the grace of his Master he had the vision of the Lord within and that for him no difference existed between his Master and the Lord.

The effect of his master was so profound that but for his Master nothing else mattered for him. He became strangely selfless and impervious to affairs of the world.  Prof. Purn Singh has described an interesting incidence of this phase of Bulleh Shah’s life in his book The Spirit of Oriental Poetry. One day he saw a young girl whose husband was expected to come home, and in whose preparation she was putting plaits in her hair.  A strange desire arose in his mind.  He also dressed himself like that woman, put the same type of plaits in his hair, and went in this guise to meet his Master.  For the worldly people such an act would look ridiculous, but it shows not only the great love for his Master but also his unconcern with public opinion and his desire to sacrifice himself for his beloved.  In the manner of true lovers he shed his mescaline pride and assumed the form of a helpless women who renounces her ego and surrenders herself completely to her lord.

Whatever questions or doubts Bulleh Shah had in his mind before he met his Master, were all drowned in the experience of inner light.  When he had made up his mind to come to Inayat Shah, people had dissuaded him from doing so, saying, “You are a great scholar, a master of miraculous powers and a descendent of prophet Mohammed.  Does it seem right to you to go to an ordinary gardener of low caste and become his disciple? Is it not shameful?”  But his Master was true to his name.  HE showered such grace on Bulleh Shah that a single glance of his made him saturated with spiritual light. In ecstatic gratitude Bullah proclaimed: “O Bullah, if you seek the pleasure of a garden in spring, go and become a servant of the Arain.” Bulleh Shah held the hem of his Master’s cloak so firmly that he never let it go from his hand for the rest of his life. All of Bulleh Shah’s compositions are suffused with love and gratitude for his Master.

In this love he identified his Master with the Lord. He has addressed Shah Inayat with such words as guide, as one who unites people with God, besides calling him spouse, husband, Lord, friend, and beloved.

1.    He listens to my tale of woe;

      Shah lnayat guides me and takes me across.

 (Week)

2 a.  Shah Inayat is my Master, who has come to grace me.

 All my wrangles and strife’s are over.

 Who can now delude me ?

     (Acrostic)

  b. Bullah has fallen in love with the Lord.

     He has given his life and body as earnest.

     His Lord and Master is Shah Inayat

     who has captivated his heart.

     (Baran Maha)

  c. He pervades in everyone.

     Shah lnayat himself showed it, And then alone I could see.

    (Baran Maha)

3 a. Inayat will come to my nuptial couch;

     I am in great delight.

    (Knot)

  b. My friends have come to congratulate me.

     Shah Inayat, my Lord, has fulfilled my hopes.

    (Baran Maha)

 c. I left my parents to take your shelter,

    O my beloved King Inayat!

    Now honor this bond of love,

    for I am entirely in your hands.

    Pray, walk into my courtyard !

   (Kafi)

 d. Come Love, fold me in your arms,

    Why this estrangement ? Says Bullah:

    Ever since I found Shah Inayat, The Lord has taken abode in me.

   (Kafi)

 e. Bulleh Shah has no caste ;

    He has found Shah Inayat.

   (Kafi)

He calls his Master the Lord of the soul and the philosopher’s stone, which can turn iron into gold.

O Bullah, my Lord Inayat knows God,

He is the Master of my heart.

I am iron, he is the philosopher’s stone.

Again,

“The Master is an adept in swimming,  he can take across an inept and helpless woman.”

Bullah also calls him the one who can embellish t soul with spiritual apparel and jewelry and transform widow into a bride.

O Bullah, the Lord brought me to the door of Inayat,

Who embellished me with clothes green and red.

For a distinguished scholar, who belonged to the line of prophet Mohammed, to accept an ordinary vegetable grower as his Master was a very extraordinary event in the social conditions of Bulleh Shah’s times. It was like an explosion which shook the prevailing social structure. Bullah had to suffer the taunts and ridicule not only of men of his religion, clan and caste, but also of all members of his family. He says :

1. 0, what has love done to me?

   People hurl at me taunts and rebukes.

2. For the sake of my true friend,

   I have to bear the reproaches of people.

3. To admonish Bullah came his sisters and sisters-in-law,

   “Why have you brought disgrace to the prophet

   and to the progeny of Ali?

Listen to our advice, 0 Bullah, and leave the hem of the Arain’s skirt.

Bullah preached fearlessly that the guidance of a Master was indispensable for spiritual realization, and the caste of the Master did not at all matter in this pursuit. Even if he belonged to the lowest caste, his help would still remain indispensable. Thus, he proclaimed at the top of his voice that pride in being a Sayyiad would land one in hell, and the one who held the skirt of a Master like Inayat Shah would enjoy the pleasures of heaven.

Let anyone, who calls me a Sayyiad,

 be punished with tortures of hell,

And let him revel in the pleasures of heaven,

 who labels me an Arain.

If you seek the pleasures of the spring season,

 become a slave of the Arain.

Mysterious is the turn of time. The man who had been refused by the mullahs to be buried after his death in the community graveyard because of his unorthodox views, today enjoys worldwide reverence and recognition. The tomb of Bulleh Shah in Qasur and the area around it is today the only place free of collective refuse, and the privileged of the city pay handsomely to be buried in the proximity of the man they had once rejected. “This radical change has been possible because people have been impressed in the course of time by the holy way of Bullah’s life and the efficacy of his teachings.

“The greatest Sufi poet of the Punjab was Mir Bulleh Shah Qadiri Shatari. ” Because of his pure life and high spiritual attainments, he is equally popular among all communities. Scholars and dervishes have called him “The Sheikh of Both the Worlds,” “The man of God,” “The Knower of Spiritual Grace” and by other equally edifying titles. Considered as the greatest mystic poet of the Punjab, his compositions have been regarded as “the pinnacle of Sufi literature.” His admirers compare his writings and philosophy to those of Rumi and Shams-i-Tabriz. At present, he is held in equally great esteem in Northern India and Pakistan.

Bulleh Shah’s real name was Abdullah Shah. From Abdullah Shah it changed to Bullah Shah or Bul1 Shah. “Out of affection some call him Baba Bulleh Shah, Sain Bulleh Shah and some others mer Bullah. “The 40th Knot” gives evidence of his t] name. “Invoking the name of God, now pray to Hi the Lord pervades everywhere Abdullah exists more.”

There is some difference of opinion among research scholars about the time of his birth and death. Majority, however, believes that he lived from 1680

1758. Even about his birthplace there is some controversy. Some researchers hold the view that he was born in the village Uch Gilaniyan in Bahawalpur St (Pakistan). They believe that Bulleh Shah remained in this village up to the age of six months, when parents were residing here, but who shifted to village Malakwal (Tehsil Sahiwal, Dist. Multan) for sc reason. They had not been in Malakwal for a long time when the owner of village Pandoke felt the need (preacher for the village mosque. On the recommendations of the people of Malakwal, he approached Bu Shah’s father, Shah Mohammed Dervish, took to Pandoke where he performed the duties not only of the preacher but also of the village teacher for children.

All researchers agree on the point that the ancestors’ village of Bulleh Shah’s parents was Uch Gilaniyan, it is from there that they shifted first to Malakwal

later to Pandoke. However, some researchers hold view that Bulleh Shah’s birth took place after his parents had shifted to Pandoke. Today it is known as Pandoke Bhatian. It is about 14 miles southeast of Qasur and is quite well-known. In fact, Bulleh Shah’s contribution to make it famous is considerable. It is said that from among the ancestors of Bulleh Shah, Sayeed Jallalluddin Bukhari came to Multan from Surakh-Bukhara three hundred years earlier. Here he got initiated from Hazarat Sheikh Ghaus Bahauddin Zakriya of Multan, and here eventually he settled down. Bulleh Shah’s grandfather, Sayyiad Abdur Razzaq, descended from the same line. Thus Bulleh Shah’s family, being of Sayyiad caste, was related to prophet Mohammed on the one hand and on the other hand with Sufi thought and mystic traditions, for centuries.

Bulleh Shah’s father, Shah Mohammed Dervish, was well-versed in Arabic, Persian and the holy Qura’n. He was a noble soul with spiritual leanings. It is said that out of the whole family, Bulleh Shah’s sister had the greatest love for him, who, like her brother, remained celibate all her life, and spent much of her time in meditation. Both, brother and sister, had been greatly influenced by the high moral character of their father who, out of respect for him, had been given the title “Dervish. ” The tomb of Bulleh Shah’s father still exists in Pandoke Bhatian. Every year an urs is performed at the tomb and Bulleh Shah’s kafis are sung there. In this way a tribute is paid to both, father and son, and it has assumed the form of a tradition to perpetuate theirmemory.

Bulleh Shah’s childhood was spent under the care of his father at Pandoke. He received his early education, like that of other children, from his father. Later, for higher education he was sent to Qasur, which was a well-known educational center those days. In Qasur there were eminent teachers such as Hazarat Ghulam Murtaza and Maulana Mohiyuddin. Their fame had spread far and wide. Bulleh Shah too became a pupil of Hazarat Ghulam Murtaza. With his native intelligence and moral inclination, he gained much from his contact with his teacher.

There is a strong historical evidence to show that Bulleh Shah was an eminent scholar of Arabic and Persian. From his own compositions we can find many references to Islamic thought and mystic literature. Later, when he attained mystic realization, his erudition and learning acquired a new significance. But Bulleh Shah had to pass through a hard struggle before he could attain the inner knowledge. This attainment was possible only through his contact with his Murshid or Master, Inayat Shah. The study of scriptures and other holy books had only aroused his interest and curiosity about spiritual realization. His longing for union with the Lord reached its consummation only after he met a perfect Master in the person of Shah Inayat Qadiri.

Inayat Shah was a well-known Qadiri Sufi of his time. From the historical point of view the Qadiri Sufis can be traced back to the Sufi Saint Abdul Qadri Jilani of Bagdad. Jilani is also known by the names Pir Dastgir and Piran-i-Pir. Bulleh Shah himself has also given a hint that his “Master of Masters” was born in Bagdad but his own Master belonged to Lahore:

My Master of Masters hailed from Bagdad,

but my Master belongs to the throne of Lahore.

It is all the same. For He himself is the kite

and He himself is the string.

Two collections of Sheikh Abdul-Qadir Jilani’s sermons, al Fathal Rabbani, comprising 62 and the Futuh al-Ghaib, containing 78 of them, are well known to Islamic readers. In one of the sermons, he strongly denounced his contemporaries for their materialistic way of life. In another sermon he said, “Good and evil were two fruits emerging from two branches of a single tree. One of the branches yielded sweet fruit and the other bitter; it would be wise, therefore, for people to move to areas where the sweet fruits were to be found.” Also, ” A jihad fought against self-will was, to Sheikh Abdul-Qadir far superior to that waged with the sword. Through this struggle the idolatory of the self and the worshi p of created things ( the hidden shirk) could be vanquished. Sheikh Jilani “advised his audience that seekers of God had to be indifferent towards even the life hereafter and to cultivate pleasure only in the thought of annihilation and abiding poverty in this life. “4

In India the influence of the Sufi Qadiri thought was,  felt after three centuries in 1432 through the person of Mohammed Ghaus, a Sufi dervish. Mohammed Ghaus first settled in Bahawalpur, but later his teachings reached far and wide.

The Sufi saint of Punjab, Mian Mir (1550-1635 A. D.) was also connected with the Qadiri tradition. It is well-known that Guru Ram Das got the foundation of Harmandir Sahib in Amritsar laid by Mian Mir. The story is also current that at the time of the Mughul emperor Jahangir’s persecution of the fifth Guru, Shri Arjun Dev, Mian Mir sought the approval of Guru Arjun Dev to raze the town of Delhi to the ground if he so permitted. The Guru replied that he could also do it, but under all conditions one must live in the will of God. It is obvious from this that there was great love between Mian Mir and the Gurus, and that he was held in great esteem by them.

The date of birth of Inayat Shah Qadiri (died 1728 A.D.) is not known. But, from one of his own hand-written manuscripts, it is evident that he was enjoying good health in 1699 A.D. He was an eminent Sufi saint of the Qadiri tradition and is said to be a scholarly author. He wrote a number of Persian books on mysticism, from among which Dastur-ul-Amal, Islah-ul-Amal, Lataif-i-Ghaibya, and Ishartul Talibin are particularly well-known. In Dastur-ul-Amal he has made a mention of seven spiritual stages. The ancient Hindu rishis considered passing through these stages as necessary for God-realization.

Inayat Shah lived in Lahore, so he was called Inayat Shah Lahori. He belonged to the Arain caste and earned his living through agriculture or gardening. He

also lived in Qasur for some time, but due to the animosity of the ruler of Qasur he shifted to Lahore, where he remained till the end of his life. His tomb is also situated near Lahore. In Bang-i-Auliya-i-Hind we find the following reference about him:

From the tribe of gardeners was brother Shah Inayat,

He received honor from Shah Raza Wali Allah.

He earned his living in the small town of Qasur Pathana.

The ruler Husein Khan of this town was his arch enemy.

From there Inayat Shah came to the city of Lahore;

Two miles to the south of the city he made his habitation.

It is at this place that we find his tomb.

In 1141 he departed from this world.

It is said that even before coming in contact with Inayat Shah, Bulleh Shah used to do some spiritual practice, and had acquired certain miraculous powers. When Bulleb Shah, the seeker, passed near the small field of Inayat Shah, he saw fruit laden trees on both sides of the road. Inayat Shah himself was engaged in planting onion seedlings. It occurred to Bulleh Shah to test Inayat Shah of his spiritual power. Invoking the name of God, Bullah looked at the trees, and the fruit started falling on the ground. Inayat Shah looked back and saw that unripe fruit was falling from the trees without any reason. He immediately realized that it was due to the mischief played by the young man passing by. He looked towards Bulleh Shah and said, “Well, young man, why have you brought down the unripe fruit from the trees?” This is what Bulleh Shah wanted, to find an opportunity to talk to Inayat Shah. He went up to him and said, “Sir, I neither climbed up the trees, nor did I throw any stones at the fruit, how could I tear it from the trees ?” Inayat Shah cast a full glance at Bulleh Shah and said, “0, you are not only a thief, you are also being clever! ” Inayat’s glance was so penetrating that it touched Bullah’s heart and he instantly fell at his feet. Inayat Shah asked him his name and the purpose for coming to him. Bullah replied, “Sir, my name is Bullah and I wish to know how I can realize God.” Inayat Shah said, “Why do you look down? Get up and look at me.” As soon as Bullah raised his head and looked at Inayat Shah, the Master again cast at him a full glance, laden with love, shaking him all through. He said “0 Bullah, what problem is there in finding God ? It only needs to be uprooted from here and planted there.” This was enough for Bulleh Shah. He got what he had wished for .

Inayat Shah had poured the essence of spirituality in these few words. He conveyed to Bulleh Shah that the secret of spiritual progress lay in detaching one’s mind from the world outside and attaching it to God within. In Bang-i-Auliya-i-Hindthis instance has been describedas below:

“In the city of Qasur Pathana it happened to a man of God, a descendent of prophet Mohammed, the grandson  of Pir Jilani, that he achieved greatness from Hazrat Shah Inayat whose tomb lies in Lahore, south of the city. Bulleh Shah said to himelf, “I must get my Master after testing him. I must fully satisfy myself, I must drink water after straining it.” In his intense search for his Master he first looked towards Lahore, then he came there and took his residence, where the garden of Shah Inayat was situated. There he saw a mango on a tree at that time, he looked at it, invoked the name of God, and the mango fell on the ground. Shah lnayat gave a call to him and said, “Listen, you wayfarer, you have stolen my mango. Give it back to me.” Bulleh Shah replied, “I did not climb up the tree; your mangoes are far from my reach. It is with the wind that the mango broke from the branch and came into my lap. Invoking the name of God, you got the mango. You have committed a theft. ” Bulleh Shah realized the spiritual power and knowledge of Inayat Shah. He fell at his feet, was graced by initiation from the Master and attained the secret knowledge.”

 

Bulleh Shah’s meeting with the Master, getting initiation from him and being deeply impressed has been described by a scholar in these words :

“Bulleh Shah had all those virtues in him which Shah Inayat was looking for in a disciple. He opened his inner treasure and placed it before him. .-.He got the vision, he became oblivious of his surroundings, and in that state of rapture he proclaimed the gift of his inner grace in the manner of Mansur. “

 

Bulleh Shah started to pass his time in a state of strange ecstasy. In the company of his Master and with the practice of the path he had been shown, Bulleh Shah’s spiritual condition started changing day by day. His kafi, “Whatever color I am dyed in ” makes it clear how great was the effect of his Master on him. In it he mentions that his inner eye had been opened, all his doubts had been removed, and he had been blessed with the light of Realization. Through the grace of his Master he had the vision of the Lord within and that for him no difference existed between his Master and the Lord.

The effect of his master was so profound that but for his Master nothing else mattered for him. He became strangely selfless and impervious to affairs of the world.  Prof. Purn Singh has described an interesting incidence of this phase of Bulleh Shah’s life in his book The Spirit of Oriental Poetry. One day he saw a young girl whose husband was expected to come home, and in whose preparation she was putting plaits in her hair.  A strange desire arose in his mind.  He also dressed himself like that woman, put the same type of plaits in his hair, and went in this guise to meet his Master.  For the worldly people such an act would look ridiculous, but it shows not only the great love for his Master but also his unconcern with public opinion and his desire to sacrifice himself for his beloved.  In the manner of true lovers he shed his mescaline pride and assumed the form of a helpless women who renounces her ego and surrenders herself completely to her lord.

Whatever questions or doubts Bulleh Shah had in his mind before he met his Master, were all drowned in the experience of inner light.  When he had made up his mind to come to Inayat Shah, people had dissuaded him from doing so, saying, “You are a great scholar, a master of miraculous powers and a descendent of prophet Mohammed.  Does it seem right to you to go to an ordinary gardener of low caste and become his disciple? Is it not shameful?”  But his Master was true to his name.  HE showered such grace on Bulleh Shah that a single glance of his made him saturated with spiritual light. In ecstatic gratitude Bullah proclaimed: “O Bullah, if you seek the pleasure of a garden in spring, go and become a servant of the Arain.” Bulleh Shah held the hem of his Master’s cloak so firmly that he never let it go from his hand for the rest of his life. All of Bulleh Shah’s compositions are suffused with love and gratitude for his Master.

In this love he identified his Master with the Lord. He has addressed Shah Inayat with such words as guide, as one who unites people with God, besides calling him spouse, husband, Lord, friend, and beloved.

1.    He listens to my tale of woe;

      Shah lnayat guides me and takes me across.

 (Week)

2 a.  Shah Inayat is my Master, who has come to grace me.

 All my wrangles and strife’s are over.

 Who can now delude me ?

     (Acrostic)

  b. Bullah has fallen in love with the Lord.

     He has given his life and body as earnest.

     His Lord and Master is Shah Inayat

     who has captivated his heart.

     (Baran Maha)

  c. He pervades in everyone.

     Shah lnayat himself showed it, And then alone I could see.

    (Baran Maha)

3 a. Inayat will come to my nuptial couch;

     I am in great delight.

    (Knot)

  b. My friends have come to congratulate me.

     Shah Inayat, my Lord, has fulfilled my hopes.

    (Baran Maha)

 c. I left my parents to take your shelter,

    O my beloved King Inayat!

    Now honor this bond of love,

    for I am entirely in your hands.

    Pray, walk into my courtyard !

   (Kafi)

 d. Come Love, fold me in your arms,

    Why this estrangement ? Says Bullah:

    Ever since I found Shah Inayat, The Lord has taken abode in me.

   (Kafi)

 e. Bulleh Shah has no caste ;

    He has found Shah Inayat.

   (Kafi)

He calls his Master the Lord of the soul and the philosopher’s stone, which can turn iron into gold.

O Bullah, my Lord Inayat knows God,

He is the Master of my heart.

I am iron, he is the philosopher’s stone.

Again,

“The Master is an adept in swimming,  he can take across an inept and helpless woman.”

Bullah also calls him the one who can embellish t soul with spiritual apparel and jewelry and transform widow into a bride.

O Bullah, the Lord brought me to the door of Inayat,

Who embellished me with clothes green and red.

For a distinguished scholar, who belonged to the line of prophet Mohammed, to accept an ordinary vegetable grower as his Master was a very extraordinary event in the social conditions of Bulleh Shah’s times. It was like an explosion which shook the prevailing social structure. Bullah had to suffer the taunts and ridicule not only of men of his religion, clan and caste, but also of all members of his family. He says :

1. 0, what has love done to me?

   People hurl at me taunts and rebukes.

2. For the sake of my true friend,

   I have to bear the reproaches of people.

3. To admonish Bullah came his sisters and sisters-in-law,

   “Why have you brought disgrace to the prophet

   and to the progeny of Ali?

Listen to our advice, 0 Bullah, and leave the hem of the Arain’s skirt.

Bullah preached fearlessly that the guidance of a Master was indispensable for spiritual realization, and the caste of the Master did not at all matter in this pursuit. Even if he belonged to the lowest caste, his help would still remain indispensable. Thus, he proclaimed at the top of his voice that pride in being a Sayyiad would land one in hell, and the one who held the skirt of a Master like Inayat Shah would enjoy the pleasures of heaven.

Let anyone, who calls me a Sayyiad,

 be punished with tortures of hell,

And let him revel in the pleasures of heaven,

 who labels me an Arain.

If you seek the pleasures of the spring season,

 become a slave of the Arain.

An interesting incident of this period in the life of Bulleh Shah presents a graphic picture of his ecstasy, generosity and fearlessness of public opinion. It is said that as a result of disgust from people’s attitude, Bulleh Shah purchased a few donkeys so that people should ridicule him. They started calling him “The man with donkeys.” During those days, a poor man’s wife was abducted by a Muslim Chieftain. In despair, the husband went to Bulleh Shah, and asked for his help in recovering his beloved wife. After a few moments spent in thought, Bulleh Shah told the man, “Go and see, my friend, if there is any music or dance going on somewhere near about.” The man soon came back and reported that a group of eunuchs was dancing in the village nearby, accompanied by a band of musicians. “That is good, ” said Bulleh Shah. “Come now and sit on one of my donkeys, and we shall both go to watch the dance. ” As soon as the saint arrived at the dance, he joined the group and also started dancing. He got into

an ecstasy and asked the man, “Where does the Muslim Chieftain live ?” The man told him that he lived in a certain part of the city near the orchard of dates and the grove of mangoes. Then Bulleh Shah called out withdirected attention :

There is a mango grove, it is said,

and an orchard of dates.

The owner of donkeys calls you,

Wake up, if you are asleep.

Sorrel is thus hulled in the mortar,

Sorrel is thus hulled, my friend!

The moment he uttered these words, the abducted woman ran out from the nearby garden and came to Bulleh Shah. Bulleh Shah stopped dancing and called to the husband, “Here is your beloved wife, brother! Take her home and guard her well.”

Then once more wrapped in ecstasy, he continued to dance to the bewitching music. The gossips lost no time in going to Bulleh Shah’s father, an orthodox Muslim, and told him all that had happened. Not only was his son now hiring out donkeys, but he had also started to dance with the eunuchs. Greatly distressed and enraged, the saint’s father, with a rosary in one hand and a staff in the other, hastened to the place where his son was dancing. ” Ah! it is you, father”  said Bulleh Shah as he heard his name called. He looked at his father intently and began to sing :

People have only chaplets but my father has a rosary.

The whole of his life he has toiled hard,

But has not been able to uproot a single hair.

Sorrel is thus hulled in the mortar .

Sorrel is thus hulled, my friend !

As the son, filled with spiritual ardor, gazed at his father, the inner eye of the father was opened and he had a divine vision. With a serene and radiant smile on his face, .he joined his son in the ecstatic dancing and singing, and as he danced, he sang over and over again :

Blessed are the parents whose sons

are dyed in such divine color !

They bring salvation even to their parents.

Sorrel is thus hulled in the mortar.

Sorrel is thus hulled, my friend !

The beginning of love is fascinating, but its path is difficult and its destination far. Even a small error or omission on the part of the lover can become a cause of great annoyance for the beloved. ‘That creates a mountain of calamities for the lover. Such a thing happened to Bulleh Shah, when his Master got annoyed with him for an omission on his part.

Some writers have attributed the reason for his Master’s annoyance to Bulleh Shah’s open criticism of rituals and customs practiced by Muslims, and this was not to the liking of Inayat Shah. This reason, however , does not appear plausible, because criticism of external observance .is common to all Sufi saints, and it was not unknown in the Qadiri tradition. They were certainly not the worshippers of this system.

The second reason given for the annoyance is quite different in nature. It is said that once Bulleh Shah invited his Master on the marriage of one of his relatives, The Saint deputed one of his disciples to represent him at the function. This disciple belonged to the Arain caste and was poorly clad. Now, Bulleh Shah’s family was proud of belonging to the clan of Sayyiads. They did not give proper attention in receiving this poorly clad man. Even Bullah happened to make this omission. At least he should have shown proper respect to the representative of his Master, But under the pressure of his family or the fear of public opinion, he did not give the guest due honor. When the disciple

returned from the marriage, the Saint asked him how the marriage was celebrated. He told his Master the whole story , and complained that because of his low caste and tattered clothes, neither Bulleh Shah nor his family showed him due respect. The Saint replied, “How dare Bullah behave like this ?” And then added, “What have we to get from this useless man ? We shall change the direction of the flow of water from his fields to yours !” He had only to utter these words to bring a calamity in Bullah’s life. As soon as the Master changed the direction of his grace, his spring turned into autumn. His inner visions vanished, leaving him dry and barren. Light changed into darkness and bliss into mourning. It was a stunning blow to Bullah.

One who has never experienced inner bliss and who has never had a glimpse of the divine glory of his Master within, his case is quite different. But the one who has enjoyed the wealth of inner experience and who is suddenly deprived of this treasure, he alone knows the pangs of such a torture. In fact, the lord of spiritual wealth is the perfect Master, and there is nothing in the hands of the disciple. Apparently, the disciple is himself seeking the Master, and with his own effort treads the path and progresses on it, as shown by the Master. But, in reality the disciple cannot search for the Master with his mind and meager intellect, nor can he find the true path with his own power and cleverness. N or can he rise to spiritual realms with his own endeavor. Finding the true path and achieving spiritual progress are all gifts of the Master’s grace. Bulleh Shah has himself written, “The Guru does whatever he wills.” But to realize this he had to suffer the annoyance of his Master and cross the frightening ocean of the fire of separation.

As soon as his spiritual experiences were stopped, Bullah hastened to his Master, but the Master turned his back on him and asked him to leave the place. For one thing, the annoyance of his Master ‘. for another the command not to see him! What greater torture could there be for a disciple ? Bullah was miserable. He began to burn in the fire of repentance, and his condition waslike that of a fish out of water .

In the compositions of Bullah, many references can be found of this heart-rending state of his mind. In many of his kafis there is a touch of his personal life. No one can say with certainty when these kafis were written. But the descriptions in these poems bespeak of such a mental state. The pain of separation erupts in them like turbulent waves. “In poignancy of emotion, sincerity of feeling, ardor and longing, these kafis are matchless. ”

From the kafi given below it is evident; that the memory of the bliss of union with the beloved and the pain of separation from him are continuing to burn Bullah to ashes like a house on fire. He cannot give up love, but in the separation of his beloved, he can find peace neither by day nor by night. He is not blessed with the sight of his beloved, but without seeing him, fire rages within his breast, and his heart is breaking. It is hard to bear such a state of mind, but it is also impossible to relinquish love. So he hangs between life and death :

I have been pierced by the arrow of love,

 what shall I do ?

I can neither live, nor can I die.

Listen ye to my ceaseless outpourings,

I have peace neither by night, nor by day.

I cannot do without my Beloved even for a moment.

I have been pierced by the arrow of love,

what shall I do ?

The fire of separation is unceasing !

Let someone take care of my love.

How can I be saved without seeing him?

I have been pierced by the arrow of love,

what shall I do ?

 

O Bullah, I am in dire trouble !

Let someone come to help me out.

How shall I endure such torture ?

I have been pierced by the arrow of love,

what shall I do ?

I can neither live, nor can I die.

In another kafi he describes his pain thus :

He left me, and himself he departed;

What fault was there in me ?

 

Neither at night nor in the day do I sleep in peace;

My eyes pour out tears !

Sharper than swords and spears are the arrows of love !

There is no one as cruel as love ;

This malady no physician can cure.

There is no peace, not for a moment,

So intense is the pain of separation !

O Bullah, if the Lord were to shower

His grace, My days would radically change !

He left me, and himself he departed.

What fault was there in me ?

As the period of separation became longer, Bullah’s condition became worse. On the one hand~ there was the pain of separation, on the other, the ridicule of people. He prostrates before the memory of his Master, and repeatedly entreats him to show his face to him at the earliest.

Why do you tarry , my Beloved ?

O Bullah, now narrate your love story.

He alone knows who has experienced love.

There are rebukes within, taunts without

Such is the comfort I have found in love !

My eyes have taken to the habit of weeping.

For one, it is death, for another, reproach from the world.

The pain of separation has tightly squeezed my life.

O Love, I have cried out my heart in anguish !

Bullah was full of repentance over his blunder. He was keenly desirous to be forgiven by his Master. In his mind he pleads to his Master to heal his wound of separation, and to apply. balm to his heart by showing his face to him.

I suffer from the pain of my mad love.

Come, dear Ranjha, cast a glance at me,

and forgive me my faults.

From the throne of Hazara set out Ranjha,

the Master of artless Heer.

The bridegroom visits the homes of all others;

What is the flaw that vitiates Bullah?

Bullah does not only describe the state of his suffering, but also hurls complaints at his Master. On the one hand, he regrets his own lack of wisdom, on the other, he reproaches his Master, who, after piercing his heart with the arrow of love, has hidden himself and has never inquired after him.

Inflicting a wound you hid your face;

Who has taught you such thefts, my Love?

With your fancy you captivated my heart,

But then you never showed your face. This cup of poison I have drunk myself ; Indeed I was unripe in wisdom!

He calls his Master “the beloved Thug of Lahore” and complains that he has robbed him with his love, and made him useless for the world.

Never be taken in by its guiles ;

It gives not peace in forest or city.

When the traveler left after casting a glance,

Suddenly a noose was hung round my neck.

He then showed no concern for me.

Oh, I have met the “beloved Thug of Lahore” !

To be incessantly weeping in separation of his Master had become the usual routine for Bullah. This separation of his had assumed the proportions of madness, and he started roaming in streets and lanes. The intense longing to see his Master produced a kind of fire within him, to extinguish which he began to think out some plans. “I He knew that his Master was a lover of music. It is said that Bulleh put on the garb of a woman, got hold of a sarangi  and went to the house of a dancing girl. He learnt dancing from her and became an adept in it. He then took along with him a drummer and a harmonium player and went to the tomb of a holy man in whose memory an annual function was being celebrated. Shah Inayat had also come to attend it. While all other dancers and singers got tired and sat down, Bullah, in ecstasy, continued to dance. His voice was extremely doleful and heart-rending. It is .said that Bullah sang many kafis on the occasion. At last even Inayat Shah’s heart melted. With a voice full of compassion he said, ” Are you Bullah ?” Bullah ran and fell at his Master’s feet and replied with his eyes full of tears, “Sir, I am not Bullah put Bhulla. ” I

The Master is never indifferent to his disciple. When he realized that the fire of repentance and separation had purified Bullah and turned him into pure gold, he forgave him his lapse and pressed him to his heart.

The reason why the Master put Bulleh Shah to such a hard test -the torture of burning in the fire of separation and longing ~ was to make him fit to receive the invaluable wealth of the Word of God. With this spiritual treasure he was not only to become rich himself, but also to make other seekers the recipients of this wealth.

When the fountain of the Master’s grace started flowing once again, the arid fields of Bullah began to revive, and the fragrance of the flowers of bliss spread all around. According to the author of Qanun-i-Ishq, the Master pressed Bullah to his heart, took him along with him, and intoxicated him with the wine of union. Bullah’s soul got dyed in the hue of his Master’s soul, so that no distinction remained between the two. One of Bulleh Shah’s kafis gives a graphic description of his state of merging in the Master (Fana-fil-Sheikh) :

Repeating the name of Ranjha

I have become Ranjha myself.

O call me ye all “Dhido-Ranjha,”

let no one call me Heer .

Ranjha is in me, I am in Ranjha,

no other thought exists in my mind.

I am not, He alone is.

He alone is amusing himself.

The Master is one with the Lord. So, merging in the Master is transformed into merging in the Lord. This state is expressed by Bullah in the following lines of two kafis :

1. You alone exist, I do not, O Beloved!

 

2. Repeating the name of the Beloved

   I have become the Beloved myself.

   Whom shall I call the Beloved now?

The same thought is conveyed by Jesus Christ in the Bible thus :

“At that day ye. shall know that I am in my Father, and ye in me, and I in you.”

Arriving at this stage, the illusion of duality disappears, and the glory of the Beloved is seen to pervade everywhere. Bulleh Shah declares that love for the Lord has so radically changed him that his individual self or ego has been totally eliminated. He has now realized his true Self hidden behind the veil of the physical body. His identification with the Supreme Being has opened for him the floodgates of divine light. In this light no one has remained a stranger. All have become His own.

I have got lost in the city of love,

I am being cleansed, withdrawing myself

from my head, hands and feet.

I have got rid of my ego,

and have attained my goal.

Thus it has all ended well.

O Bullah, the Lord pervades both the worlds;

None now appears a stranger to me.

In the transcendence of the finite to the Infinite; all disputes of religion, of good and evil, disappear. To Bullah now all began to appear as virtuous; none seemed to him as evil or a stranger.

Remove duality and do away with all disputes;

The Hindus and Muslims are not other than He.

Deem everyone virtuous, there are no thieves.

For, within every body He himself resides.

How the Trickster has put on a mask!

Saturated with the love of God, Bullah became the personification of compassion and forgiveness. He began to see the divine in every being, and distinctions of caste and religion, friend and foe, ceased to have any meaning for him. The following incident of his life illustrates this sublime state of his mind in a beautiful way:

It is said I that “once Bulleh Shah was engaged in meditation inside his chamber. It was the month of Ramzan. Some of his disciples were sitting outside eating carrots. After some time a group of orthodox Muslims who were keeping the fast happened to pass them. When they saw the disciples sitting at a faqir’s abode and violating the fast, they were enraged. ” They shouted in an angry voice, ” Are you not ashamed of eating in the month of Ramzan, and that also at the abode of a faqir?” The disciples replied, “Brother believers, take your path. We are feeling hungry. That is why we are eating. ”

The group of believers felt suspicious about their faith. So they asked, “Who are you?” They replied, “We are Muslims. Don’t the Muslims feel hungry?”. The believers again commanded them to stop eating, but the disciples did not heed. The believers who were on horses, alighted. They snatched the carrots from the hands of the disciples, and threw them away. They also gave a few blows to them. As they were about to leave, it struck them that the pir of these impious people must have been cast in the same mould. So they turned back to ask him what kind of instruction he had given to his disciples. They went to his chamber and said, “Who are you?” Bullah who was meditating with his eyes closed, raised his arms and moved his hands. They asked him again, “Why don’t you speak? Who are you?” Bullah once again raised his arms. The riders taking him to be a mad man, went away. Soon after they left, the disciples entered the chamber, raising a hue and cry that they had been beaten. Bullah told them that they must have done something to provoke the believers. The disciples denied to have done any such thing. Bullah said, “What did they ask you?” The disciples replied, “They asked us who we were, and we said we were Muslims.” Bullah retorted, “That’s why you were beaten. You became something and you suffered. I didn’t become anything, and they said nothing to me.”

To consider oneself something emanates from the sense of .ego. Such a person is still under the sway of maya, and has not had a vision of Truth so far. One who has had such a vision comes to know his true Self and gets liberated from the bondage of caste, religion and country. There are numerous instances in the poems of Bulleh Shah, which show that the soul, like the Lord, has no religion, no caste, no country. All these distinctions are born out of time and space, but the soul is unborn and timeless. It has neither a beginning, nor an end, nor is it bound by the limitations of caste and religion. Bullah recognizes only the primeval relationship of soul with God :

I take myself to be the beginning and the end;

I do not recognize aught except the One.

Having realized the Truth within, Bulleh Shah became the embodiment of Truth himself. He spent the rest of his life in disseminating the message of this Reality. Till the end of his sojourn in this transient world he was engaged in meditation of the Lord, and guided all those who came in contact with him, on the same path. His magnetic personality, his pure living and his divine writings spread his fame far and wide. Many a seeker after Truth was attracted by his charm and derived much spiritual gain under his guidance. The last years of his life he passed in Qasur, and here he died in 1758-1759. His t6mb can be seen in Qasur even today. It is mentioned in Bang-i-Auli-va-i-Hind :

When 1171 (Hijiri) had come to pass,

In Qasur his shrine was well raised.

Bulleh Shah was an evolved soul, a perfect faqir and a true lover. Through the love for his Master he realized the Lord. In his love one finds poignancy, ardor and longing besides sincerity, sacrifice and renunciation. Under the canopy of love he made his offerings of caste and learning. His love for his Master never wavered for a moment despite the fire of separation and longing through which he passed. His writings, as also his life, manifest transcendence of physical love ( of the Master) to divine love ( of the Lord). Indeed, this is. the path of all true mystics, all true lovers of God.

Whosoever has attained union with the Lord has done so by traveling on this path, and whosoever will attain this union, will do so by becoming a traveler on this path of love. Bulleh Shah’s life and writings are replete with subtle secrets of the path. They do riot only strengthen the love of a true lover, but also encourage him to undergo the severest hardships for reaching the spiritual goal. The life and compositions of Bulleh Shah will serve as a lighthouse for times immemorial to true seekers of spiritual realization.

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With immense of thinking the words illustrate the PRECIOUS PRAISE:

IN THE NAME OF ALLAH;

The most Merciful, the most Beneficent, the most Kind, the most Humble, the most Generous, the most Glorious, the most Giver, the most Gracious, the most Compassionate, the most Magnificent. Allah Almighty designates the source from which all things seen and unseen emanate and return.

Almighty Allah has made the PEN and ordered him to write and this glorious PEN begin writing with HIS Gracious name and write about everything from the day first till end. This Pen wrote the whole story of the universe by the Will of Allah significantly and magnificently. To praise Allah it is not that easy even the whole ocean be the ink and the whole trees of the universe be the Pen even the Praise to Lord is not possible. He, Himself is the Supreme, is the Majesty, is the ALL, is Omni-present, is Omni-potent, above all HE is the Creator, The Ever Liver Eternal and Eternity is the forum. He is though hidden from the every eye of the beings but He is present everywhere and be the nearest to all of His creations.

To get His Will is the original act and the deed of the beings especially of the Crown of Creations. Behold there is no sin but not to obey Him or not to Believe in God. In every Era from the beginning of the history of the life humans deny of THE ORIGINAL TRUTH and THE DIVINE LIGHT; as their objection to see and then believe but seen things also forgotten by human mind easily with the passage of time but the blind faith the unseen belief stays forever.

To deny TRUTH is the satanic deed, however THE DIVINE CREATOR is so far mystery, is so far the whole knowledge yet to reveal. HE is the guider and the destination and the goal of those who search truth and be pungent in their faith as the concept of Sufism. The praise through the words of reality for the LORD is the mediator’s source of solace and the desire to achieve the ultimate peace.

There is no peace but in praising Allah Almighty, there is no faith but to worship Him from the depth of the heart and from the bottom of the spirit and from the core of the highest emotions that HE is the ONE who bless, who favors, who bestow good, who pave ways, who guide, who give mercy, who forgives and who have the mother nature to love divinely His creatures. If we see around and travel we get an idea that how much beauty this world adorn, the clouds, the sky, the heavenly bodies and the oceans, the land escapes, the mountains, the glaciers ……………… lots more the whole universe the colors and the wonderful scenic fantasies if the these are so fantastically fabulous than if mind thinks how much and how about the CREATOR HIMSELF.

This is the irresistibly thinkable element where mind, soul, imagination of human all give up all end……………….but cannot be to capture the DIVINE …..In the HOLY QURAN in surah NOOR, LORD HIMSELF explains and gives an example for the sane beings and for the wisdom seekers that:

‘’ Allah is the Light of the heavens and the earth. The parable of His Light is as if there were a Niche and within it a lamp: the Lamp enclosed in Glass: the Glass as it were a brilliant star: lit from a blessed Tree, an Olive, neither of the East nor of the West, whose Oil is well-nigh luminous, though fire scarce touched it: Light upon Light! Allah doth set forth Parables for men: and Allah doth know all things.’’

Lord Himself explains the ULTIMATE BEAUTY, the world here on the phase of earth is not eternal where the biggest and all Eternal Truths can be revealed, these can be revealed to those only who raise question to themselves and quest for the Ultimate Truth.