;xaak-e ;hasrat-zadagaa;N par tuu gu;zar be-vasvaas
un sitam-kushto;N se ab ((ar.z-e tamannaa kyaa ho

1) on the dust of longing-stricken ones, pass without suspicion/anxiety
2) from those cruelty-slain ones, now what presentation/petition of longing would there be?



vasvaas : 'Anything suggested to the mind; an evil inspiration, a temptation of the devil; —distraction of mind; —doubt, suspicion; suspense; hesitation, apprehension, dread, perplexity; scrupulousness; fluctuation (of mind), wavering'. (Platts p.1192)

S. R. Faruqi:

The second aspect of this theme, Shaikh Ali Hazin has very well versified [in Persian], and it's possible that Mir might have benefitted from Ali Hazin:

'Oh my entirely coquettish one, don't aloofly pass by my tomb
For fear that, heedlessly, from my dust longing might send out a hand.'

In Shaikh Ali Hazin's verse, whatever is there is on the surface. Mir has overturned the theme, and has also enhanced the meaning. The first point is that the people who now have no concern about expressing their longing, have been slain by tyranny. That is, if they had not been slain by tyranny, but had only died from the pangs of separation and so on, then perhaps they would still have expressed their longing; but you have slain them through your tyranny. Now they have died in such a way that they cannot even bear the expression of longing-- so to speak, their longings and desires too have become dust.

In this regard, a second point is that in the first line he has said 'the dust of longing-stricken ones'-- that is, now they are only dust, nothing has remained in them. About this, a third point is that the people whose dust this is were longing-stricken. And ;hasrat is a name for the kind of longing that would not be fulfilled. Thus the ;hasrat-zadagaa;N might have expected/hoped that perhaps even after they had turned to dust, their longing might survive. (The disease of which a person dies leaves its marks on his dead body.) But since those people were slain by cruelty, now nothing has remained of them.

In this verse, the ability to extract so much meaning from such apparently commonplace words as ;hasrat-zadagaa;N and sitam-kushto;N is a proof of Mir's accomplished skill: he doesn't leave any word useless, but in fact makes even apparently useless words effective.

The ((ar.z-e tamannaa too, Shaikh Ali Hazin has used very well:

'If your pride cannot bear the annoyance of my society
In my gaze of weakness is a petition/presentation of longing.'

In this verse of Hazin's is an evocation of gesture like Mir's own. Musavvir Sabzvari has a verse:

mu;htaa:t kisii qabr-e dariidah se gu;zar jaa
aisaa nah ho ik haath nikal kar tujhe chhuu le

[pass carefully by any ragged grave
may it not be that a single hand would emerge and touch you!]

About this verse Sahba Vahid has said that it shows the influence of Munir Niyazi-- 'although it's clear that in a poetic or unpoetic way the theme of this verse is borrowed from Mir and Shaikh Ali Hazin, the expression lacks the clarity that is in the Shaikh's verse; and Mir's verse is even beyond the Shaikh's'.



I have nothing special to add.