aisii ma((iishat kar logo;N se jaisii ;Gam-kash miir ne kii
barso;N hu))e hai;N u;Th ga))e un ko rote hai;N ham-saa))e hanuuz

1) live with people in such a way-- the way the grief-afflicted Mir did
2) years have passed since he rose [and departed]; the neighbors weep now/still



ma((iishat : 'Living, sustenance, victuals, daily food; the means of life or subsistence, livelihood; way of life'. (Platts p.1050)

S. R. Faruqi:

This verse is by way of rounding out; that is, it's been noted down in order to complete the three verses [that SRF wishes to choose from a ghazal]; but it's also not entirely devoid of excellence.

By calling Mir 'grief-afflicted' in the first line he's created a new justification [javaaz] for the neighbors' weeping and grieving in the second line. That is, the neighbors weep not in mourning over Mir's death, but rather when remembering his pathetic life and death-- in what suffering he lived and died.

And the usual theme is still present, that although Mir was grief-afflicted, his conduct and behavior toward other people was so good that he has been dead for a long time, but people are even now grieving for him.

[See also {381,9}.]



Who is giving this sage advice? Certainly it won't be Mir, speaking from beyond the grave in such a smug and self-righteous way. It might be one of the elder neighbors, who is using a locally famous example to exhort a younger neighbor. Or it might be some long-suffering lover, who is giving advice to some newly passion-struck youngster.

And of course, what kind of life is really being enjoined? One possibility is that one should live in unrelieved sorrow and pathos, thus evoking a steady flow of pity and sympathy.

Another, however, is that one should be quiet, considerate, gallant; rather than weeping loudly all night and keeping the neighbors awake, one should smother his tears in a pillow for their sake. Along these lines, see for example