za;xm-e daaman-daar-e jigar se jaamah-gu;zaarii ho nah ga))ii
:zulm-e numaayaa;N ab ko))ii jo iijaad karo to bihtar hai

1) from the wide/sweeping/'hem-possessing' wound in the liver, death/'garment-bypassing' did not occur
2) if now you would invent some conspicuous/manifest cruelty, then it's best/'better'



daaman-daar : 'Wide (as cloth)'. (Platts p.502)


numaayaa;N : 'Appearing; apparent, evident; conspicuous, prominent; —striking, bold (as a picture)'. (Platts p.1153)

S. R. Faruqi:

jaamah-gu;zaarii = to die

Here too [as in {1498,1}], because of the 'mood' the aspects of meaning-- including even the verse's ironic tension-- become hidden from the eye. A very deep/serious wound is called a za;xm-e daaman-daar . Thus for a wound in the liverdaaman-daar is very appropriate, because a wound in the liver will be in the far depths of the body and will not be visible. With jaamah-gu;zaarii meaning 'death', to bring in the image and metaphor of a daaman-daar wound is a masterful wordplay.

In addition, after the failure of the daaman-daar wound, to invite the invention of :zulm-e numaayaa;N too is a point-- for both a daaman-daar za;xm and a za;xm-e numaayaa;N refer to a deep/serious wound. With a wound that is deep, its inside cannot be seen; thus such a wound will also be to a large extent concealed. In this respect :zulm-e numaayaa;N is fine, because the task that could not be done by a hidden wound might/would be done by an open/public cruelty. For more on :zulm-e numaayaa;N , see


Now let's consider the aspect of sarcasm. Using the excuse of his own 'tough-lifedness' [sa;xt-jaanii], the speaker is taunting the beloved over her failure-- that 'You caused a mortal wound to the liver, but I still couldn't die. All right, now try practicing an open cruelty, since no one even saw the wound in the liver. Perhaps a conspicuous/manifest wound would accomplish your purpose.' A second aspect is that, 'If you want to establish your fame as a murderer, then you'll have to make a further attempt; as yet you have failed'.

A third aspect is that perhaps the speaker too longed for death, and by bihtar hai he means 'it's best/better for me'. But the speaker has adopted a tone as though he's speaking for the beloved's welfare: 'If you want to kill me, then think of some other method'. Then, he's also used the word :zulm , as if the beloved too will agree that she is :zaalim .

One additional point is that jaamah-gu;zaarii has the dictionary meaning of 'to remove the clothing'. In this regard daaman-daar of course has an affinity; so does numaayaa;N , since from removing the clothing the body becomes 'conspicuous, manifest'. By means of :zulm-e numaayaa;N , a kind of jaamah-gu;zaarii will definitely occur, since the speaker's condition will become apparent to everyone.



Note for meter fans: In the second line ko))ii has to be scanned as a single long syllable. This is one of the permissible variant scansions of this remarkably flexible word.