nigaah-e chashm-e ;haasid vaam le ay ;zauq-e
;xvud-biinii
tamaashaa))ii huu;N va;hdat-;xaanah-e aa))iinah-e dil kaa
1) let the gaze of the {envier's/envious} eye incur
a debt/loan, oh relish of/for self-regardingness!
2) I am a spectator of the {oneness/solitariness}-chamber of the mirror
of the heart
va;hdat : 'The being single, or alone, or solitary; --unity, oneness; --solitariness'. (Platts p.1183)
EYES {3,1}
INDEPENDENCE: {9,1}
MIRROR: {8,3}
TAMASHA: {8,1}
Raza p. 120. S. R. Faruqi's choices. Ghalib originally composed a ghazal of seven verses, of which he chose to include only the fifth and sixth in his published divan. This is the second verse of the original seven-verse ghazal.
Gyan Chand's idea that the verse is urging the borrowing of 'the envier's eye' is not very plausible. The intent of the verse is just the opposite: it's one of the set of Ghalib's verses that condemn all forms of borrowing or dependence, and urge the use of one's own resources, even if inferior, at all costs. For a list of such verses, see {9,1}.
The speaker admonishes his own 'relish of (or 'for') self-regardingness', and urges it to let somebody else's gaze-- the gaze of the envier's (or envious) eye-- be the one to incur debt. The debt would be from 'borrowing' an external object of sight, something beautiful or desirable of which one might be envious or jealous.
The speaker reminds the 'relish of/for self-regardingness' that he himself is not that kind of an envious or covetous or borrowing person at all. On the contrary: he's a spectator of the 'oneness/solitariness'-chamber of the heart. He looks always inward, never outward. Perhaps he sees 'Oneness' like that of God. Perhaps he just sees his own aloneness. But whatever he sees, it's all his, and his own self-regardingness is never jeopardized by even the smallest hint of 'indebtedness' to any other visual spectacle.
For other verses about 'self-regardingness', see {22,2}. For more on mirror-chambers, see {10,5}.
Gyan Chand:
The eye of an envious person has two special qualities. The first is that it is very narrow. The second is that besides itself it doesn't want even to see anybody else. I have an ardor for self-regardingness, but not this limited kind of self-regardingness-- rather, I have to be a spectator of the oneness-chamber of my own heart. For this, if the envious person's eye would be borrowed, then on the one hand it would become certain that instead of wandering outside this way and that way, it will remain fixed in the direction of my own essence. The second [advantage] is that because of its narrowness, in the heart it will be able to see only one thing; it won't become disturbed by multiplicity, or cast only one glance on each single point. Thus in the heart there will be power to see the glory/appearance of oneness alone! (96)