===
1056,
4
===

 

{1056,4}

((ar.sah-e dasht-e qiyaamat baa;G ho jaa))egaa sab
is :tara;h se jo yih chashm-e ;xuu;N-fishaa;N mai;N le gayaa

1) the space/interval of the desert of Doomsday will all become a garden
2) if in this way/manner I would carry/convey this blood-scattering eye

 

Notes:

((ar.sah : 'Court, open area (of a house); —the 'play-ground' of children), an area; a plain; a chess-board; a space (of place or time), period, time, duration, term; an interval, a while'. (Platts p.760)

S. R. Faruqi:

In the mention of Doomsday there's the mystery that even after death the eyes are blood-scattering; or that the blood-scattering is so abundant that even after death it doesn't seem to be possible for it to stop. There's also the point that they don't give shrouds to martyrs, but rather bury them in their blood-drenched clothing, and the martyrs will be raised up in their own wounded bodies. Since the speaker is a martyr of love, perhaps it might happen that he too would be raised up together with his wounded body and blood-scattering eyes. In mai;N le gayaa there's also one subtle point: that the martyr of love has confidence in himself-- if he would so wish, then he would take his blood-scattering eyes with him to the field of Doomsday .

The word 'garden' is also worthy of attention. The speaker has not said that having seen his blood-scattering eyes, people would writhe convulsively and die, or that the Lord's mercy would well up, or that the Lord would punish the beloved, etc. Rejecting all those specific points, Mir says that in the field of Doomsday redness and more redness will spread, as though a garden would begin to bloom. That is, no matter how painful the blood-shedding of passion is to the lover himself, it is creative, because thanks to it there is colorfulness in the world; it can be a cause of colorfulness even in the field of Doomsday. It's a fine verse.

One aspect of this theme, Naziri too has well expressed [in Persian]. It's possible that Mir might have seen it in Naziri's version and might have adopted it for his own:

'When the bloody shroud, Naziri, passes through the field of Doomsday,
The creatures of God begin to call out, "Whose justice-seeker is this person?"'

FWP:

SETS
MOTIFS== DESERT; DOOMSDAY
NAMES
TERMS

Compare Ghalib's verse about the power of the lover's blood to create a garden in a desert:

G{214,6}

Note for grammar fans: The le gayaa is an example of how the perfect can be idiomatically used to convey a subjunctive meaning.