((aaqibat farhaad mar kar kaam apnaa kar gayaa
aadmii hove kisii peshe me;N jur))at chaahiye

1) in the end Farhad, having died, achieved his task/desire and went [away]
2) a man might be in any profession-- boldness/courage is required



((aaqibat : 'In the end, finally, ultimately, at last, after all'. (Platts p.757)


hove is an archaic form of ho .


jur))at : 'Boldness, daringness, audacity, temerity, bravery, courage, valour'. (Platts p.379)

S. R. Faruqi:

Here Ghalib's verse necessarily comes to mind:


Ghalib's verse mentions kamaal , and Mir's mentions jur))at . By referring to Farhad's death, Mir has legitimated the 'courage'. In both verses is a subtle allusion to the fact that stone-carving or 'mountain-digging' [koh-kanii] is not in itself any very respected or honored skill. For the greatest poets of their own times, it was also fitting that they would look down on any skill other than their own.

Mir's verse is better than Ghalib's, because Ghalib has not presented any 'proof' that Shirin was a 'speech-sharer' with Farhad, except that it's a common idea that perhaps Shirin might have regularly come to see Farhad's work. By contrast, Mir has kept things ambiguous by saying mar kar kaam apnaa kar gayaa . One meaning of this is that dying itself was Farhad's goal, and through his courage he attained it. Another meaning is that by dying Farhad proved the sincerity of his passion and impressed on Shirin the effect of his life-sacrificingness. A third meaning is that by means of death, Farhad obtained eternal life.

One more extremely beautiful possibility is that by dying, Farhad imprinted not only on Shirin, but on Khusrau as well, the stamp of his passion, and by comparison to himself left Khusrau forever inferior. How well Mir Haidar Mu'amma'i has said [in Persian]:

'To Kohkan it is enough, despite the distance, that at his name
Shirin's face flushes, and Khusrau becomes agitated.'

In Haidar Mu'amma'i's verse there's only one aspect of meaning, but it has been very well versified. Mir's verse is more meaningful. Both are 'tumult-arousing'.



We should also note that in the first line kaam means both 'work, task' and 'desire'; the former is grammatically highlighted, but obviously the second meaning is hovering close by.

Note for grammar fans: The kar ( ke ) gayaa emphasizes that Farhad did it in passing, he did it and went on elsewhere (into the beyond). This verb form thus elegantly resonates with the rest of the line. Alternatively, the kar gayaa could also be taken as just a fancy, idiomatic form of compound verb.