miraa shumuul
har ik dil ke pech-o-tab me;N hai
mai;N mudda((aa huu;N tapish-naamah-e tamannaa kaa
1) my inclusion/comprisal is in the restlessness/distraction
of every single heart
2) I am the claim/meaning/object of the agitation-letter of longing
shumuul : 'Comprehending, containing, surrounding on all sides; inclusion, comprehension, comprisal; the whole, gross, aggregate'. (Platts p.733)
pech-o-taab : 'Twisting and twining; convolution, twisting knots, folds; contortions; restlessness, anxiety, agitation, perplexity, disquietude, distraction, distress; vexation, anger, indignation'. (Platts p.297)
mudda((aa : 'Asserted as a claim, claimed, sued for; alleged; pretended; meant; --what is claimed, or alleged, or pretended, or meant; desire, wish; suit; meaning, object, view; scope, tenor, drift'. (Platts p.1015)
tapish : 'Heat, warmth; distress (esp. that caused by heat); affliction; agitation; palpitation'. (Platts p.309)
naamah : 'A letter, writing, epistle; a record, written document; a work, treatise, book; history; a deed'. (Platts p.1118)
For background see S. R. Faruqi's choices.
Well, there are plenty of words, but hardly any wordplay, or vivid meaning-play either. Rather, there are unevocative, visually inactive abstractions piled on each other in big heaps.
The lover seems to have actually become the essence of passion, as Gyan Chand observes; he seems to have melted completely into the emotions and agitations and longing-expressions of the whole world. Well, okay, but where's the kicker? Why would anybody say vaah vaah! when they heard this one?
Compare a very much better 'grandiosity' verse, {62,8}, which has lively action, vivid imagery, and a self-mocking sense of humor. By comparison, what does the present verse have?
Gyan Chand:
If in this verse there had been tiraa shumuul and tu mudda((aa hai , then the meaning would have become very clear. In the present situation, it is presumably that I am embodied passion. Passion is included in the writhing of every heart; thus I am a necessary part of the writhing of every man's heart. When someone expresses the restlessness of his longings in the form of a letter, then its essential, fundamental virtue/temper will be myself alone, because I alone am the perfect example of the restlessness of the longing of passion.
This verse can also be taken with regard to the Divine. If like 'I am the Truth/God' [as said by Mansur] there would be the feeling of 'I am the Beloved', then I alone will be in every heart and every letter of passion! (92)