Ghazal 24, Verse 3

{24,3}*

zakaat-e ;husn de ay jalvah-e biinish kih mihr-aasaa
chiraa;G-e ;xaanah-e darvesh ho kaasah gadaa))ii kaa

1) give [religious] alms of beauty, oh glory/appearance of sight, so that like the sun

2a) a begging bowl may be the lamp of the Darvesh's house
2b) a lamp of the Darvesh's house may be the begging bowl

Notes:

Nazm:

The begging bowl is a metaphor for the heart. He says, Oh locus of the glory/manifestation of sight, illumine the begging-bowl of my heart with alms of mystical knowledge, so that it would become a lamp for this mendicant [faqiir] and would, like the sun, turn the dark night of ignorance into day. (25)

== Nazm page 25

Vajid:

Urdu text: Vajid 1902 {24}

Bekhud Dihlavi:

It's addressed to the Divine Beloved. Mirza Sahib says, Give zakaat [alms] of beauty; that is, if even one-fortieth part of beauty would reach me in a whole year, then like the sun, the begging bowl would be illumined and would become the lamp of the Darvesh's house. (50)

Bekhud Mohani:

That is, just as you have given zakaat of beauty to the sun and made it brimful of light, in the same way be generous to the eyes of the lover's ardor. (60)

FWP:

SETS == MIDPOINTS; SYMMETRY
ISLAMIC: {10,2}
JALVAH: {7,4}
SUN: {10,5}

Is it a begging bowl, or a lamp, that is like the sun? Both are round (we're thinking of an oil lamp of course). If the begging bowl is like the sun as in (2a), then their common feature is that after you've given alms of your radiance to the bowl, it will glow with light like the sun and illumine my house like a lamp. If the lamp is like the sun as in (2b), then their common feature is they've both assumed the form of a begging bowl, pleading for alms of your radiant beauty-- the sun is a large bowl of your charitably-given radiance, and my lamp is a small one.

Isn't that clever, and isn't that simple and also lovely? Oil lamp and begging bowl are made reversible, and 'like the sun' is positioned to go either way: it's placed at the end of the first line, so that its proper insertion into the grammar of the second line isn't clearly given. Urdu grammar is an exceptionally versatile tool, and here it's being wielded by a master.

For another request (much less elegant, but very amusing) to the beloved for 'alms' of favor see {162,9}. And for a less benign look at the beloved's supernaturally fiery nature, see {178,2}.

Compare a verse of Mir's about the reflection of the beloved's glory: M{1330,2}.