Pour in thy self that old wine again; his one cup’s worth is more than a reign. Keep the verses of Rumi in thy brain; and paste them around the heart’s walls again.

Take from his cup those poppy like stems; whose one sip can turn a stone into gem. The heart of a lion who gave to the deer; who shaved the black spots from a panther’s rear.

From his verve and heat I got a good share; my night was a day from that bught star’s flare. See a gazelle on ‘Harem’s’ desert sands; he smiles like a lion on oasis or lands.

Being full of pathos and passion’s heat; his tete-a-tete thus had the pangs sweet treat. By flute gets beauty of His Love’s sweet light; a gift and share good of His Glory and Might.* * Tete-a-tete, private conversation between two persons. (here it is wisal-i-llahi). Treat; something that comes unexpected, especially something that gives pleasure, not often enjoyed. Here Iqbal’s wants self on tete-a-tete differs from other mystics. It is neither pantheism nor neo-platonism as enunciated by Plotinus (Plotinus) 205-270 A.D. in Alexandira postulating a single source (God) from which all forms of existence emanate and with whom the soul seeks mystical union. It is also called ‘Hama andar Wajud’ (all within His Being) or ‘wahdat-is-shahud’. His self goes higher to both, higher than ‘fana-fihlah’ (destruction or elimination within God). Here poet’s self wants to achieve ‘Baqa Billah’ (permanence! everlasting life with God. This is the highest stage for a faithful when the self feels his entity alongwith the God’s (presence) vision. As such in his tete-a-tete of God the self is still conscious of long period of separation from that place, the place of souls in the heavens (Alam-i-Arwah). Iqbal is hinting here to those sweet pangs of separation (a) Wisal-i-ou; (his tete-a-tete) (b) Zubandan-i- (having the tongue, the ken of the feeling of), Judai, (separation). Flute; (his songs of lover message of love, poesy of amatory, his poesy full of love of God.

He solved many ties I had to face; he gave to way’s dust* his exir’s grace. The tone of this flutist, tender heart hence; made me conscious of Love and fervour sense. * Way’s dust the poet himself.

To me his heart’s door was always ope; from my dust he caused a world’s new hope. From his grace I got a grace and trust. For me he tamed the Moon and Stars first.* * Moon and stars here it means the angels of fate (who are the proctors of fate as well) or those who are living heavens became my supporters.

His thought thus flies with stars and moon rays; his eye thus views beyond milky ways. Lay thy restive heart at his fluid tune; from his quick silver get a quick calm soon.* * If you shake a restive heart it gets content. As such the poet is seeking Rumi’s shaking for a content, peace and tranquility.

Take secrets of content from Rumi’s call; that content is envied by rich men all. Be cautious from content which may take thee, to a place of bow1down and sheer slavery.

When self is deprived from godly tint; the content then gets a beggar’s print. From Rumi’s drunk eyes I borrowed a trance, to taste a sweet joy of his godly glance.

That bright wine scattered from my wineyard; who hung to my shirt, got the lucks award. To Rumi I owe a share of his flame, which Sinai took first and earned great fame.