mat bai;Th bahut ((ishq ke aazurdah-dilo;N me;N
naalah kisuu ma:zluum kaa taa;siir nah kar jaa))e

1) don't sit much among those heart-afflicted by passion--
2) may the lament of some oppressed one not create an effect, in passing!



S. R. Faruqi:

This too is a very fresh theme, and the structure too is fine-- that the effect of the lament has been left ambiguous, so that we haven't been told what the effect would be. Among the possibilities created in this way is that perhaps some Rival's lament would have an effect on the beloved's heart, and thus the Rival's desire would be fulfilled, but the speaker would be left gaping.

Another possibility is that the verse might be sarcastic-- that in reality the beloved might sometime turn her attention toward the oppressed ones, and by way of a taunt is being said 'Well my friend, don't mix with those oppressed ones-- their sigh might affect you!'. For example, to someone who doesn't mix with us we say, 'Indeed, sahib, if you don't come to the house of us wretches, it's a good thing-- you might be defiled, or your shoes might be dirtied!', and so on.

Another possibility is that the beloved is so innocent, or so thoughtless, that she wouldn't even know that among the people she associated with were those afflicted by passion as well. That is, that the beloved would still be unaware that she had been honored with the rank of beloved-ship.

Another fresh aspect of the theme is that in the lament of the heart-afflicted ones is a mood of something like touch/defilement [chhuut]-- that if the beloved would have any connection with them, then she too would feel the effects of the lament. If the question would be raised as to why the beloved would mix with those heart-afflicted by passion, then one reply is that as yet the beloved herself doesn't know that she is a beloved; thus she meets with them with an open and innocent heart.

Another reply is that the beloved enjoys meeting with her wounded ones and her prey, as in Ghalib's verse:


Urfi has well versified a theme similar to Mir's; it wouldn't be at all strange if Mir had had Urfi's verse in mind:

'I do not soften your heart with laments, because I fear
That then someone else's lament might have an effect on your heart.'

In Urfi's verse is his special 'delicacy of thought'; Mir has, as is his custom, brought the sky down to the earth. Mir's verse also has more 'flowingness' than Urfi's. But in Urfi's verse the expression of self-confidence is fine-- that if I should wish, then through my laments I would soften your heart.



Perhaps the speaker is a prudent but compassionate person, a veteran observer (if not a onetime sharer) of the crazed behavior of lovers. The addressee might be some younger comrade or friend of his who perhaps has romantic inclinations himself. The verse is a warning: 'Watch out, don't let your heart accidentally get pierced and wounded by a potent lament aimed elsewhere!'.

The key to the verse, on this reading, is the idea of a lament that would taa;sir kar [ke] jaa))e -- having made an effect (on the heart of the unwary bystander), the lament 'would go'. The bystander would be collateral damage; the intended journey of the lament would carry it somewhere far beyond. Where, exactly? Of course, the suffering lover aims the lament urgently toward the heart of the beloved. Probably of course it will never reach her; or even if it does, it will simply bounce off her stony heart. So its desperate journey may be entirely in vain; probably the accidental wound to the bystander's heart would be the only 'effect' the lament could ever really have.