ho ke be-pardah multafit bhii hu))aa
naa-kasii se hame;N ;hijaab rahaa

1) having become unveiled, she became even/also inclined/attentive
2) from worthlessness, for us a veil/shame remained



multafit : 'Turning (to or towards), paying regard (to); giving attention (to); attentive (to); having regard (for), showing respect (to)'. (Platts p.1064)


naa-kasii : 'Worthlessness; meanness; insignificance; infamy'. (Platts p.1111)


;hijaab : 'A veil; a curtain; —concealment; —modesty, bashfulness, shame'. (Platts p.474)

S. R. Faruqi:

In the first line, how finely he has mingled two situations-- or rather, two levels-- of passion! The beloved not only showed her face, but even showed affection/regard as well. With respect to be-pardah , how fine is ;hijaab !

The enjoyable thing is that when Mir gets started with disreputable [vaahii-tabaahii] slanging, he doesn't hesitate to call the beloved a 'libertine' [aubaash], and an 'ambusher' [ghatiyaa] (that is, one who waits in ambush and kills), and one who drinks liquor with vile people. From the fifth divan [{1565,3}]:

kaun mil saktaa hai us aubaash se
i;xtilaa:t us se hame;N ik ;Dhab se thaa

[who can meet with that libertine?
we were friendly with her through a device/trick]

From the second divan [{961,6}]:

bhii;Re;N ;Talii;N us abruu-e ;xam-daar ke hilte
laakho;N me;N us aubaash ne talvaar chalaa))ii

[multitudes quailed, at a movement of that bent eyebrow
that libertine has wielded her sword among hundreds of thousands]

From the third divan [{1292,1}]:

sunaa jaataa hai ay ghatye tire majlis-nishiino;N se
kih tuu daaruu piiye hai raat ko mil kar kamiino;N se

[it's heard, oh murderer, from members of your gathering,
that you have drunk liquor last night, in the company of wretches]

But when he shows respect for the courtesy of passion, then he declares himself to be 'worthless' to such an extent that even if the beloved herself would be favorably inclined toward him, he withdraws from taking advantage of that favor. In the tone there's so much dignity and strength, such that he himself has deprived himself through his own will, but there's no sorrow or bitterness. This is such a level of self-awareness that it's behond Ghalib's self-confidence.

It's probable that Ghalib [in Persian] has taken the suggestion for his theme from Mir:

'Ghalib's happiness is not from all these things that you say,
Just one time call to him, "oh worthless creature of mine!"'

There's no question that the mood of lover-like humility and renunciation of ego before the beloved in Ghalib's second line-- Mir's verse is devoid of it. But Mir's dignity maintains its own style, because courtesy too is included in it, and self-awareness. There's melancholy in it too, because it's clear that the beloved showed favor only one time. After that, no other such occasion occurred in his whole life.

Qa'im Chandpuri has taken up this theme, but he hasn't been able to come up with anything to equal naa-kasii :

be-;hijaabaanah vuh to vaarid thaa
rah ga))e ham hii kuchh ;hijaab me;N raat

[unveiledly, she had come
only/emphatically we remained somewhat veiled, in the night]

[See also {853,7}.]



For more on the dubious character of the beloved, see