Ghazal 79, Verse 5x

{79,5x}

mai;N duur-gard-e ((ar.z-e rusuum-e niyaaz huu;N
dushman samajh vale nigah-e aashnaa nah maa;Ng

1a) I am a distance-wanderer of the breadth of the practices of humility
1b) I am a distance-wanderer [=far away] from the presentation of the practices of humility

2) consider me an enemy, but don't ask for the glance/gaze of a friend/familiar

Notes:

duur : 'Distant, remote, far... at a distance, a long way off; —s.f. Distance, remoteness (= duurii ); — adv. Far, afar, far away, to a distance, beyond'. (Platts p.532)

 

gard : 'Going round, revolving; traversing, travelling or wandering over, or through, or in (used as last member of compounds)... —s.f. Dust; —the globe; —fortune'. (Platts p.903)

 

((ar.z : 'Presenting or representing; representation, petition, request, address; — ... s.m. Breadth, width'. (Platts p.760)

 

rusuum : 'Customs, usages, &c.; allowance; established fees, dues, duties, taxes, perquisites'. (Platts p.593)

 

niyaaz : 'Petition, supplication, prayer; —inclination, wish, eager desire, longing; need, necessity; indigence, poverty; —a gift, present; —an offering, a thing dedicated; —assignment of revenue for the relief of the indigent'. (Platts p.1164)

 

aashnaa : 'Acquaintance; friend; associate; intimate friend, familiar; lover, sweetheart; paramour; mistress, concubine; —adj. Acquainted ... , knowing, known; attached (to), fond (of)'. (Platts p.57)

Asi:

My situation is that for the petition of the practices of humility I have wandered very far, and my experience is that in the world there is no friend/familiar. Now I say this: that whomever one might see, one might consider him an enemy, but do not search for a friend/familiar; you will find no trace of one anywhere.

Or this: I am now far from the petition of the practices of humility. You have the right/power to consider me an enemy, but do not long for the gaze of a friend/familiar. (147-48)

Zamin:

He says, 'I don't know the artificial/fake styles of expressing humility. Even if you would consider me an enemy, don't hope/expect that I would look at you with familiar/friendly glances. Here the word aashnaa has taken on a scope for speculation. (212)

Gyan Chand:

Because of the custom of humility, I wander far off from you. I won't commit the insolence of coming near you. Even if you consider me an enemy, don't expect that I will come near, and fling at you the glance/gaze of a friend/familiar, and disgrace my humility. That is, because of abundant humility and lowness we are far from you.

== Gyan Chand, p. 241

FWP:

SETS == IZAFAT
FRIEND/ENEMY: {4,3}
GAZE: {10,12}

For background see S. R. Faruqi's choices. For more on Ghalib's unpublished verses, see the discussion in {4,8x}.

Thanks to all the i.zaafat constructions , that first line is so abstract as to be almost opaque. But the i.zaafat after gard gives us two general ways in which to read the line: (1a) 'I am a distance-wanderer "of" the practices of humility' (that is, I remain far from you because it is part of my duty as a lover); or (1b) 'I am a distance-wanderer (far away) "from" the practices of humility' (that is, I am an far-ranging ascetic and won't consent to humbly join your social circle).

In the first line the multiple possibilities of duur , which can be an adjective, an adverb, or a noun (see the definition above) would initially seem to be available. But gard to mean 'wandering, wanderer' is used chiefly 'as the last member of compounds' (see the definition above). If we take duur-gard , 'distance-wanderer', to be such a compound (as I do), then we get a coherent reading; but if we treat gard as an independent noun, then it means 'dust' or 'the globe' or 'fortune', and it's hard to pull the line together on that basis.

On samajhnaa as 'to consider', see {90,3}.