aise aahuu-e ram-;xvurdah kii va;hshat khonii mushkil thii
si;hr kiyaa i((jaaz kiyaa jin logo;N ne tujh ko raam kiyaa

1) to cause the wildness of such a frightened/'having-fled' deer to be lost was difficult
2) they did magic, they did a miracle, those people who tamed/subdued you



ram : 'Terror, scare; flight, elopement; concealment; ... — ram-;xvurdah , part. adj. Scared; taken to flight'. (Platts p.598)


khonaa : 'To cause to be lost or destroyed; to lose; to fail of; to part with, get rid of; to do (or make) away with, to throw away, to waste, squander'. (Platts p.884)


raam karnaa : 'To subdue, tame, render obedient or tractable; to tranquillize, appease'. (Platts p.583)

S. R. Faruqi:

In this verse the wordplay of si;hr , i((jaaz , raam kiyaa is clear, but there's also one between raam and ram . One pleasure is that it was a number of people who succeeded in taming the beloved, and on the other hand it's enjoyable that there are both infidels among them (because to use magic is infidelity) and believers, or rather prophets too (because only prophets can perform miracles). An additional pleasure is that those people who tamed the beloved were obviously themselves trapped in her net; otherwise, why would they have tried so hard to enchant her?

Atish had adopted this theme. But in his verse there's prolixity, and the 'mood' has vanished, so the pleasure of the theme has been diminished:

diivaane tere yuu;N to hazaaro;N hai;N ai parii
shiishe me;N jis ne tujh ko utaaraa fasuu;N kiyaa

[anyway there are thousands of madmen of yours, oh Pari
whoever shut you up in a bottle, performed a spell]

Mir's verse is truly 'tumult-arousing' [shor-angez].



SRF points out the arresting, unusual, and very enjoyable word- and meaning-play.