After I had left Bhambhore (i.e. this world) and passed through the mountains, I reached Kech, the land where the Beloved is. I just submitted to Him: "You are present every where (and in all persons). Then against whom would you pass your sentence"? (i.e. You did in the case of Mansoor.)
Note: In the concluding sentence of the above verse Shah has raised a question which has often perplexed those who do not support the doctrine of 'Wahdatal Wajud'. Though a staunch believer in it, he too was worried by it. It is, however, a pity that he has not vouch-safed an answer to it. According to me, there are two approaches to the question as under:
a) Those seekers who strive hard along the path of tariqat, attain to evolution, and they get union with Allah at will. During their ecstatic moments their personality becomes extinct and they sometimes act and utter words in an unorthodox manner. They are in the stage of 'لا' or self-annihilation.
b) Some persons are of the view that Allah dwells in the human heart, that He transmigrates there, that He always exists there and accordingly all human beings are Allah incarnate. It is this doctrine of monism which creates a number of questions, one of them being what is referred to above by the poet. If all human beings are God-lets, then the question of compulsion and option does not arise and the justification for award of requittal on the Day of Judgement disappears completely. I do not propose to pursue here the subject further. I have written a separate note on sufism including monism.

I escaped from Bhanbhore and searched the lofty rocks,
Swiftly I reached Kech where Punhoon I got,
You reside in all how many will you condemn to death?

When I left Bhanbhore to walk the mountains,
I pulled my weight and reached Kech, where Punhoon is,
"All is you, whom would you execute?"