Ghazal 212, Verse 6x


naqsh-e ((ibrat dar na:zar yaa naqd-e ((ishrat dar bi.saa:t
do-jahaa;N vus((at bah qadr-e yak fa.zaa-e ;xandah hai

1) with the shape/form of admonition/warning in view, or with the cash/coin of pleasure/socializing as {a spread / goods}
2) a two-worlds extensiveness is in proportion/greatness/fate as a single expanse of a smile/laugh


((ishrat : 'Social or familiar intercourse, pleasant and familiar conversation, society; pleasure, enjoyment, mirth'. (Platts p.761)


bisaa:t : 'Anything that is spread out; surface, expanse, expansion; carpet; bedding; chess-cloth or chess-board, dice-board; —goods, wares, &c.'. (Platts p.154)


vus((at : 'Latitude; amplitude; spaciousness; capacity; space, extent; space covered, area; dimensions; bulk; —convenience, ease; opportunity, leisure'. (Platts p.1192)


qadr : 'Greatness, dignity, honour, rank, power; importance, consequence; worth, merit; estimation, appreciation, account; value, price; —measure; degree; quantity; magnitude; bulk, size; portion, part; —whatever is fixed or ordained of God, divine providence, fate, destiny'. (Platts p.788)


fa.zaa : 'Width, spaciousness, openness, extensiveness (of ground, &c.); an open area, a court, a yard; a spacious tract, a wide expanse of land, a plain'. (Platts p.782)

Gyan Chand:

If in a man's hand is the cash/coin of pleasure, then so what? The shape/form of warning/admonition too is in view, because of which pleasure becomes extremely compressed and brief. That which we consider to be a very large world of pleasure, with many occasions for enjoyment, is as brief as a single laugh. A laugh, with regard to both time and space, is brief. A subtle meaning of 'two worlds' can also be that the pleasure of this life and this world, and after it admonitory outcome in the next world-- both together are not more than a laugh. If you laugh, there is pleasure; when laughter is over, and pleasure is over, then-- nothing but admonition. (381)



For background see S. R. Faruqi's choices.

On the possibilities of the idiomatic do-jahaa;N construction, see {18,2}. As Gyan Chand observes, it's obviously tempting to consider the two clauses in the first line to represent the two worlds of the second line. But then he manages (why are we not surprised?) to reach a final moralistic conclusion: ya((nii ((ibrat hii ((ibrat . But this is clearly in violation of the verse's own logic.

For the first line begins by setting up a moralistic view of life, and then juxtaposes it in a grammatically and semantically parallel way to the pursuit of worldly pleasures. This carefully balanced structure is just what invites us to consider, in the second line, that these alternatives may well represent the 'two worlds'-- the 'two worlds' that have exactly the 'extensiveness' of the 'expanse' of a laugh/smile (see the definitions above). In addition to creating an enjoyable wordplay (which is reinforced by the 'spread' in the first line), this emphasis on spaciousness surely invites our attention not just to the brevity of the laugh/smile that Gyan Chand insists on, but also to its breadth and duration. After all, the ghazal world isn't exactly a stranger to astonishing micro- and macro-measurements: see {152,2} for a fine example.

Perhaps the absurdity of the two worlds (and/or the idea of having to choose between them) provokes a smile/laugh as wide and enduring as the universe itself? Or perhaps human agency is directly involved, as in Edna St. Vincent Millay's well-known lines

The world stands out on either side
No wider than the heart is wide;
Above the world is stretched the sky,
No higher than the soul is high.

In her lines, the size of the world is dependent very explicitly (too explicitly in fact for any real poetic subtlety) on the activity of the human heart and soul. Similarly, in the present verse, not only the extent of the two worlds and the smile/laugh (exceedingly small and brief, or mysteriously wide and enduring?), but also the direction of causality (do the two worlds evoke the smile/laugh, or does the smile/laugh evoke the two worlds?), are left for the reader to decide.