________________ 430 Homage to Vaisali, Sarmast who was born in 882 A. H. (A. D. 1477) and died in 946 A. H. (A. D. 1539) and lies buried at Tankol, near Hajipur, on the bank of the Gandak. He was married to the daughter of Shah Mubammad Sharif of Chandhaus, a descendant of the Sufi saint, Zainuddin Subarwardi. Emperor Humayun, on the occasion of his conquest of Gaur, is said to have met him and wanted to take him to Agra, but owing to his defeat at the hands of Sher Shab he could not do so. We are told by Mulla Nasir1 that the emperor had bestowed a considerable property in Tirbut on the saint for the expenses of the wayfarers etc., which was confiscated from his son, Rukn Alam, by Sher Shah. Shaikh Zabur Hazur Hamid Hazur was the chief Khalifa of the saint of Tankol. It is through him and his disciples that the influence of the Shuttari Order spread far and wide in the country and elsewhere. III. Thoughts and Teachings i. Who is an Ideal Sufi? Indeed, there were many personages amongst the descendants and followers of Shaikh Qazin of Basarh who carried on his legacy and established their reputation for piety and learning. He himself set a good example and laid down noble ideals for his followers. There is nothing startlingly novel or in any way beterodox in his teachings. He says that the perfect state of a Darvesh is that in which his outward forms and practices are in accord with the positive religious commandments of Shariat and his inward part (heart) is full of eternal truths or Haqiqat. He follows the path of truth or Tariqat and possesses spiritual knowledge or Marifat. He likens Shariat to a boat, Tariqat to a river, and Haqiqat to the pearls. The seeker or Talib follows the code of Divine law, adheres to all that has been affirmed, and shuns all that is forbidden, and purifies himself of all sinful acts such as lies, slander etc. In the 44th chapter which is devoted to Tariqat, he writes, among other things, that those who follow the true path refrain not only from all that caters to the senses and passions but avoids even that enjoyment which is permitted. People generally want comfort and affluence, but the true seeker is self-sacrificing and anxious to do all that is possible to fulfil the wants of others at bis own expense. If they don't get what they want, they feel pleased; for so long as a man is slave to his own desires, he cannot be the true slave of God. He is free from jealousy, hypocrisy, miserliness and cupidity, pride and self-conceit, anger and 1. Magabir-i. Aulia, a Hasaioabad MS. ..
