a;sar soz-e mu;habbat kaa qiyaamat be-mu;haabaa hai
kih rag se sang me;N tu;xm-e sharar kaa reshah paidaa hai
1) the effect of the burning of love is {violently/'Doomsday'-ishly} unceremonious
2) 'kih' from the vein, into the stone, a fiber/filament of a spark-seed is engendered
be-mu;haabaa : 'Without respect, unceremonious'. (Platts p.204)
reshah : 'Fibre; filament; nerve; vein (of a leaf)'. (Platts p.612)
For background see S. R. Faruqi's choices.
Here is a wild and woolly tribute to the versatility of kih .
=A to B: The burning of love is unceremonious, 'so that, as a result' a spark-seed is engendered.
=B to A: 'Because, since' a spark-seed is engendered, therefore the burning of love is unceremonious.
=A and B: The burning of love is unceremonious, 'in that, such that, while' a spark-seed is engendered.
=A or B: Either the burning of love is unceremonious, or a spark-seed is engendered. (These things are similar, so it's hard to tell them apart.)
Because both lines are so abstract, a full range of possibilities for kih can be made operative. Not quite the fullest perhaps, since there's no reason to consider it a quote-introducer here. But everything else seems to be quite possible. Since it's not clear what we're talking about anyway, how can we narrow the options? For more examples of this kind of structure, see the next verse, {145,13x}, and then also {145,16x}.
Of course, such multivalence can be so fuzzy that the game isn't worth the candle: having worked to figure out the possibilities, how richly are we rewarded?
For more on sparks and stones, see {20,6}.
Gyan Chand:
The effect of the burning of love is unbounded. It has engulfed stone too in fire. The 'vein of the stone' [rag-e sang] is that fiber/filament that is created by the bursting open of a spark-seed. If a seed is sown, then from it a fiber/filament emerges. In stone, a spark-seed has been sown, and it has burst open and is taking on the form of a 'vein of the stone'. That is, its every vein has become full of a flame of fire. (368)