===
0321,
10
===

 

{321,10}

;xvush-baashii-o-tanziih-o-taqaddus the mujhe miir
asbaab pa;Re yuu;N kih ka))ii roz se yaa;N huu;N

1) A comfortable/easy life, and purity, and holiness were mine, Mir
2) the baggage/goods are lying/fallen {casually / 'like this'}, because I've been here for some few days

 

Notes:

;xvush-baashii : 'Liberty to stay or go, a welcome; —the living in a state of ease or comfort, or the being enabled to live so'. (Platts p.496)

 

tanziih : 'Keeping apart from all impurity; purifying, cleansing; purity, holiness'. (Platts p.339)

 

taqadduus : 'Being pure and holy; purity, sanctity, holiness'. (Platts p.329)

 

asbaab : 'Implements, tools, instruments, apparatus, materials; goods, chattels, effects, property; furniture; articles, things; commodities, appliances, machinery; stores, provision; funds; necessaries; baggage, luggage; cargo' (Platts p.47)

 

pa;Re : 'Laid aside; lying (unused, unowned, unemployed, or unoccupied); useless, idle; prostrate; uncultivated, fallow (land)'. (Platts p.260)

 

ka))ii : 'Several, sundry, divers; some, some few'. (Platts p.887

S. R. Faruqi:

He has composed this theme a number of times. See

{743,2}.

But in the present verse, the lightness/swiftness of expression is a marvel, and outranks a thousand exaggerations. Humans have been forced, under coercion, to come into the world. This coercion is of two kinds. One is that ancient and primal coercion, human sin, because of which Hazrat Adam was forced to leave Paradise. The second is that common coercion that after Hazrat Adam (and because of him) is the destiny of every human-- that is, to be born, so that the spirit is forced to come from the [Sufistic] 'world of spirits' into the 'world of water and earth'. These two grand, glorious, and melancholy realities he has captured in a phrase as ambiguous, meaningful, and apparently superficial as asbaab pa;Re yuu;N .

Then, a human is here for an extended period, but this period is less than the period when he was in the 'world of the spirits' (because its beginning had taken place on roz-e alast , the day of 'Am I not' [when God said, 'Am I not your Lord', Qur'an 7:172], and the time since that beginning is very small indeed, in which the spirit has been in the finite world. Thus in comparison with those long ages the history of the human species is very short, and to construe it as only 'a few days' is masterful meaning-generation and a limit case of eloquence [balaa;Gat].

In the verse, there's a tone of melancholy and fatigue/lassitude and separation/forlornness [mahjuurii]. But since any human's lifespan is very little compared to the whole history of the human species, there's also a slight ray of hope that this separation/forlornness won't last very long.

It's possible that Mir might have taken his verse from [the Persian of] Hafiz:

'I am a bird of the garden of Paradise, how can I give an account of separation,
For in this net-place of events, I became trapped.'

Unquestionably Mir has nothing to equal Hafiz's powerful 'net-place of events' [daam-gah-e ;haadi;sah]. But in Mir's verse the depth/layeredness is greater. Both verses, in their respective ways, are peerless.

In Mir's verse, in the first line the collection of qualities and the abundance of Persian and Arabic words-- and in opposition to this, the simplicity of the second line-- are very fine. There's also an aspect of meaning in it: that the elaborate and formal words of the first line are the opulence of the 'world of spirits', and the simple words of the second line are symbols of the speaker's poverty and helplessness in the 'world of water and earth'.

[See also {1480,3}.]

FWP:

SETS
MOTIFS
NAMES
TERMS

For SRF's detailed discussion of the relevant Sufi views, see {743,2}. SRF reads the first line in a way that emphasizes the 'here', as opposed to the implicit Sufistic 'there' of the first line. ('My baggage is a mess, because I've been stuck in this squalid tourist bungalow; but I'm only here for a few days!') On this reading, the shortness of the stay explains the messiness of the luggage.

On another reading, however, the length of the stay might explain the messiness of the luggage. Such a reading is possible because of the various possibilities of ka))ii (see the definition above). If it's taken to be more like 'for some days', then the speaker perhaps explains, 'My baggage is a mess because I've been stuck in this squalid tourist bungaloe for some days now'. His baggage is all spread out, lying around here and there; it's no longer nicely folded into suitcases, but since he doesn't feel at home and in fact is impatient to leave, neither has it been carefully arranged in any new closets and drawers. (Perhaps this reading is a legacy of my own traveling days.)

On either reading, we should presumably take the baggage to consist of the items named in the first line, and interpret the second line as an apology for why everything in my life that 'was' so fine now looks like such a mess, with those valuable possessions just lying here and there wherever they happened to fall. It might seem as if, alternatively, we could take the items in the first line to have been left behind in the (Sufistic) 'world of spirits' when Mir came 'here'. But if we did, then we'd have only a rather tenuous 'connection' between the lines, and no context at all for the asbaab in the second line.