Ghazal 61, Verse 4


faraa;Gat kis qadar rahtii mujhe tashviish-e marham se
baham gar .sul;h karte paarah'haa-e dil namak-daa;N par

1a) to what an extent I would have found freedom from the trouble of salve/ointment!
1b) to what extent would I have found freedom from the trouble of salve/ointment?

2) if the pieces of the heart had agreed among themselves over the salt-dish


tashviish : 'Confusion; perplexity, distraction; grief, care, anxiety, disquietude'. (Platts p.325)


That is, the pieces of the heart find such pleasure from being sprinkled with salt that they dispute among themselves over it. For this reason, I wonder why I would apply ointment, and deprive them all of this pleasure. Another aspect is this as well: that if the pieces of the heart would agree among themselves about the salt-dish, then I would consider the removal of this torment to be better than the trouble of [applying] ointment. (60)

== Nazm page 60

Bekhud Dihlavi:

He says, I would be free of the care of searching out and seeking prescriptions for salve, and acquiring them from skilled people, if the wounds in the heart would agree among themselves about the salt-dish. The meaning is that contentment and endurance free mankind from the troubles of searching and seeking. (107)

Bekhud Mohani:

That is, the pieces of the heart find so much pleasure in the sprinkling of salt that they quarrel among themselves about it. Worn down by this quarrel, I want to put ointment on them all, and deprive them of this pleasure (138)



We know from {17,7} that the fragments of the heart find their joy in suffering, so that their real ecstasy lies in 'diving into the salt-dish'. Thus it's no surprise if they quarrel among themselves over the salt-dish, the way children fight over a prized toy. If they should cease their quarreling, what might be the consequences? Because kis qadar offers some of the versatility of the 'kya effect', there are at least the following two possibilities:

(1a) If they stopped fighting, how wonderfully free the lover would be from the bother of applying ointment! After all, it's their mutual attacks and abrasions and self-tortures that require the ointment in the first place; the self-laceration of the heart is worse than the outer sufferings of the lover's condition.

(1b) Even if they stopped quarreling, how free would the lover be from the bother of applying ointment? Not very free at all, no doubt. For then they'd all joyously leap together into the salt-dish, and instead of the old suffering he would simply have a new sort of pain to deal with.

We are back once again in the pleasure/pain thickets that we explored in {60,6} in connection with the beloved's cruelty and the pleasure the lover takes in it. Whether the lover is exclaiming wistfully (1a), or observing wryly (1b), his tone is surely a bit ruefully amused. He knows his fate, and accepts it so entirely that he can joke about it. Since the whole verse is in the contrafactual, clearly the lover knows that such fanciful imaginings can't in any case affect his real situation.

For other verses that connect wounds and salt, see {77,1}.