• The great asset of Man is ‘Wahdat’. ‘Wahdat’ is called monad (the number one, any ultimate unit of being, a soul, an atom, a person, God).
  • The Man is sent by God on earth. The Man has been created by God. He is a trader with the only commodity of Wahdat. If he lives with Wahdat, he would be called a Human Being.
  • The Man has been blessed with treasure of life to trade in Wahdat….. Where is the trading point (shop) of Wahdat? ….. This unit of being or human existence is the ‘shop’ of Wahdat. Some have maintained it, some not.
  • The very being of man is a ‘working place’. Both the knees of legs are pillars, the ribs flanks, ears as tiers and, iron-bar is the Thought.

“Charkho chandan a’aj jo, vehi a’atan katt.” (Sit down in the working place and ply the spinning wheel made of Sandal wood and elephant-bone.” – (Bhitai.)

  • Even if art of spinning the fine yarn is not known, one should make even the coarse yarn but, let fiber of the yarn not be shattered. If it is broken, try to tie it up once again.
  • Spin large, walk little, shun strolling with pride,
  • The spinning will guide you to destination.
  • Tie up all broken fibers of the yarn,
  • Lest, the connoisseurs come to know about your laziness.”
  • Spinning’ is the general behavior, which must be fair.
  • How much would you spin, better have friendship with the trading connoisseurs.”
  • The trader is symbolized as ‘Murshid’ (spiritual guide). He is over busy in making deals and, in such pursuit he remains at the ‘shop’ of Wahdat from dawn to dusk.
  • So, my command to you people is “Don’t give up Wahdat. Remain with it every moment. And, it is ‘Damm’ (every breath which takes God’s name) that leads you into realm of Wahdat.
  • The ‘shop’ of Wahdat is the human existence. Every saint and prophet has found solace from one’s own being. All have been blessed by the name of God.
  • When you shun all other wanton pursuits and think, you will be able to learn that (divine) language. The Divine Thought is wonderful!
  • The strings are vibrating within the soul without any musical instrument.” (Bhitai.)
  • When a man gives up ‘Wahdat’ (pursuit of the One), he gets entrapped by ‘Kasrat’ (pursuit of innumerable – the World). Thus, he is hijacked by the ‘Worldly pursuit’. Giving up ‘Wahdat’ plunges the one into abyss of ‘Kasrat’. So, by giving up Wahdat, you people have once again entered into arena of Kasrat. Leaving ‘Akbar’ (the Great), you have been accustomed to ‘Asghar’ (the Small). These are all opinion shades of ‘Nafs’ – the Self. So, try to live up to Wahdat, most of your time. Why to remain on the side of mortality forever?
  • So, leave Kasrat and, take Wahdat because it is not wise to live by Kasrat. Be with Wahdat because otherwise Kasrat will hijack you. Don’t waste time in preparations. It will set sun on you. Mere preparation sans action is a wishful thinking.
  • The monad takes man out of duality. The monad is Wahdat. The Man, in fact, suffers due to lack of proper perception. One should not lose the single point of commandment by indulging in innumerable pursuits of Kasrat. Out of an ocean of knowledge, you only need the most important single point to ponder. The man is elevated because he has committed with the Almighty that he would not lose His remembrance on earth.

“Iqrar na phera-en, aahay mardan je shaan mein.

Pir-i-Mughaan eenven farmaya, Wahdat wala raah bataya.”

(To go back from commitment is not the manly pride; the spiritual guide said so and, guided to the straight path.)

  • It is useless to continue diving into worldly ocean. At the end of the day, what God wishes will happen. So, live up to Wahdat day and night. The heart should pursue only Wahdat because the rest has to perish in the process of mortality. Those who gave up Wahdat became deaf, dumb and blind in the life hereafter.
  • So, live up with Wahdat. It teaches all lessons. This is the universe of Kasrat from which only Wahdat can rescue you. You will feel as if the night has been converted into bright day. It is besides the fact that some people plunge into Kasrat from Wahdat, as if they journeyed from the bright day into a dark night.
  • This is a worldly universe. It contains only sorrow. The darkness gives way to the shining sun. You have written (to me) that you cannot get rid of the worldly waves. Only Wahdat rescues from such waves. The tempest of Wahdat comes to rescue in such state. In other case, the Kasrat washes one away.
  • If you stand on the bank of river and ask “What is this?”, the reply to come would be “the river”. If you fill a bowl from the river and, ask “What is this?”, the reply would be “water”. Then pour down the water of the bowl into river and, ask “What is this?”, the reply would be “the river.” ….. Likewise, this human being is like a drop of water. It has to be absorbed into the sea.
  • Everybody is in pursuit of his purpose. You keep your purpose with one God. Don’t listen to many others. Kasrat confuses the man. There is magnitude of stars in the sky but, the needed one is the sun. The God is needed in both worlds.

“Wahdat jin woojood, Qabo kodiyo tin jo.” (Qa’abo, in whose direction all Muslims of the world bow down to worship, is fond of those whose very existence depends on Wahdat.)

“Bedil gal Wahdat di, mann toon.” (O! Bedil, you should accept the assertion of Wahdat.)

“Alif andar mein kayo kaapriyun.

Harf dhaaraan hekray, biyo keen-a budhann.”

(The ascetic ‘Kaparees’ preserved Alif – symbolizing Allah – into their inner self. They seldom listen anything else except for the one word.)

  • So, remain steadfast with that one word-‘Alif’. Studying ‘B’ instead of ‘A’- which is ‘Alif’, means lacking faith in Allah. The Sindhi letter ‘Bay’ make words such as ‘Bay-Adab’ (lacking reverence) and ‘Bay-Aqal’ (senseless) etc. The Sindhi letter ‘Zay’ – equivalent to ‘Z’ in English, forming words such as ‘Zann’ (woman), ‘Zar’ (money) and ‘Zameen’ (land) – which are the source of conflict.
  • For some, even the worldly pursuit is Wahdat. The guided souls act as doers of worldly business and perform all fair acts but, remain with Wahdat. So, you may go out to work, but live up to Wahdat. Don’t give your ear to many other things; stick only to Wahdat.
  • How to travel from the darkness of “Sifa’at” (many) into light of “Za’at” (Single Divinity)? The pursuit of ‘Wahdat’ would continue to bring about changes in the countenance of ‘Sifa’at’. It would teach him only Wahdat. The Wahdat would teach him art of perception. If you want to become a true seeker in the world hereafter; stick to Wahdat.
  • The books contain a world of magnitude. You pursue the Single One by giving up the world of magnitude because we only seek one God. The books create confusion. Mere discourses are contained in the books and those discourses too ask for knowledge about manifestation of God.
  • Wahdat is the love of God. It is for him who loves. Belief is better than knowledge. He who loves his beloved as part of his belief gets attraction of love deeply. One should not pursue any other path. Man has come to live on the earth only for this purpose. He will get all news through Wahdat provided he pursues such a path. It is neither Man nor Woman, but the one whom God blesses. God converts women into men and the beasts into human beings. Such a dye is always ready. This is difficult but a successful path.
  • God says you (human beings) have given up the purpose He had set for you. But, the beasts are sticking to it for which they were made. So, you the human beings are worse than the beasts. That purpose is Wahdat. And you know Wahdat is the oneness of God.

”Je bha’an-Een Jogi thiyan, ta rili khanni ma rull.” (If you intend to become Jogi (ascetic), don’t wander by taking Rili (Sindhi blanket).

  • Here, ‘Rili’ symbolizes superstitions you people have worn on body of your mind. Forget about these superstitions, put on clothes of divinely oneness. To hell with the superstitions, live up to Almighty God with devotion and, then decide who is better – God or the superstitions. God is celestial guide whereas superstitions emanate from the Self.

“Wahdat de darya uchhiliya, sirr rahiya na payr.” (The torrential river of Wahdat has washed away the body; neither head nor feet are safe.)

  • One should proceed to the world hereafter sans head and feet. You are disciples of those who live sans head and feet. We also send you the message of headless and feetless being. One should not be selfish with the naughty ‘Self’; one should be selfless.

‘Be-Khudi da ba’ab, jo ee parhay, so ee hosh winja-e.” (Whoever learns the lesson of ‘Being without Self’, loses his consciousness.)

  • What God consumes as food? The answer is ‘Self’.

“Wakhar dher-aoon dher, par wiha-oo vesla.” (The commodity is in abundance, but the traders are not in their place.)

  • The dear beloved has come to shop in the bazaar. Let us go to visit that bazaar. The beloved is visible with every glimpse. In every bush, there is lion. At every turn, there is a ruby.

“Tann Macca, mann Madina, dil Qa’aba kar ja’aneen,

Rab, Rasool doonheen vich bethay, na’al yaqeen sunjaneen,

Tann mann na’al denven sajda, la’ashak Shirk na aa-nen,

Hajj huzoor ha-e itha’aheen Mian Murad!

Je ja’an seken toon ja’anen.”

(Consider your body as Mecca, your mind as Madina and, your heart as Qa’aba,

If you perceive correctly, both God and his Prophet are sitting within yourself,

You are bowing before the Body and the Mind; you are not committing sin such as Shirk,

O, Mian Murad! The pilgrimage of God is here, if you so perceive.)

  • One should not commit the sin of ‘Shirk’. In the world of today, where is the trader of such commodity? The fire is burning here and there remotely!
  • You need not go far away to Kashmir. Get lost in Wahdat only.

“Wahdat jin wujood, Qa’abo kodiyo tin jo.”

(Qa’aba is fond of those whose very being has become Wahdat.)

  • This path is better. Treading such a path is the mandate of true seekers. Many kings gave up their thrones just to enjoy such a game.
  • So, it is not the job of the seeker to ponder over magnitude of concepts.

“Galhiyun ghar khariya, chashan bhaga hadd,

Se keen-an sunan sadd, adiyoon ajeeban ja.”

(Mere discourses destroyed many a houses of thought. The delicious foods broke many a bone. O, sisters! how can such people hear the voices of Beloved?.)

“Jhang oray, Jhoka’an paray, tinha’an parahoon Goth,

Qareebani koth, anjan a’agaheen chaejay.”

(The jungle is nearby, the Jhok far away, the village too far away,

The call of the Beloved is farther away than it all.)

  • Love is not a joke, nor is it a child-play. Love is obstructed by magnitude of ideas. The excess of ideas keeps the mind sick.

“Hikray talib Tariqat de, toon ghin Haqiqat hikka,

Hikray marday mazhab keetay, toon de dooee noon dhakka,

Khush Khair Mohammad! Deen kufr wich, ishq na rahanda likka.”

(While others pursue Tariqat, you must stick to Haqiqat,

While others die after religion, you should shun all hypocrisy,

O! happy Khair Mohammad! Love doesn’t remain invisible within religion or infidelity.)

  • This is a “manly” journey. Kings endured starvation in pursuit of God. They used logs of wood as pillow but sought manifestation of God. So, when you forget about many, you get into Oneness. You learn many ideas; but try to learn the single idea too. Except for the oneness of God, all else is mere thoughtfulness. You can just embark upon real journey, but the problem with you people is that you have forgotten about death and, have become careless. Why to learn ideas other than God? An illiterate is a misguided soul. He lacks guidance of the secret of God!

“Akhra’an de wich jo ee ariya, Ishq di charhee mool na charhiya.”

(Those who are entangled into words cannot climb the inclination of Love.)

  • It is because the seeker of words plunges into abyss of the magnitude of things by giving up the oneness of God. The magnitude of things is a misguiding element. So, you better give up all other things and stick only to Wahdat. The excess of ideas creates confusion into your minds. Remember the pangs of separation. It is not the matter of knowledge and intellect. By losing remembrance of God, you people seek easiness of things. Remember only the oneness of God because the manifestations of the world are transient.
  • There was a king whom God had given two boys as slaves. One was twisted-mouthed person as he only uttered the word of Wahdat and spoke nothing about the world. The other was a cunning person. The king and all other people gave prominence to the cunning boy, kept him in their company and obliged him.
  • On it, the twisted-mouthed boy complained “We both are your slaves but, you always talk to the other and not to me.
  • They replied “Your mouth is twisted”.
  • He said “But, I cannot see it. It is you who say so.”
  • They said “This cunning boy is telling interesting things to us.”
  • The twisted-mouthed boy said “He speaks nicely but they are mere discourses. He will run away in hour of need.”
  • The cunning boy said “He always tells lie about me.”
  • The other boy said “I never tell lie.”
  • The cunning boy said “You just ask him what he has to say?”
  • When they asked, he said “The time is short while the journey is long. The life is untrustworthy and, it has come in black and white that you must die before the death.”
  • On it, the cunning boy said “Look, he only speaks of the death and, nothing else.”
  • The cunning boy never joined the gathering of a saint. He always kept aloof and felt guilty. He used to take people in and, keep himself out.
  • A man went to a saint and said to him “You say that God is one. You also say that He is omnipresent and lives in every soul. How is it possible? How would you prove it?”
  • When the sun came up on the horizon, the saint got a number of earthen pots filled with water. Now he asked that person “Tell me in which pot there is no sun? You can also go and peep into nearby water stream and other canal too and check it up.