Ghazal 226, Verse 7x


asad jam((iiyat-e dil dar-kinaar-e be-;xvudii ;xvush-tar
do-((aalam aagahii saamaan-e yak ;xvaab-e pareshaa;N hai

1) Asad, the composure/'collectedness' of a heart sidelined through self-lessness, is better
2) a 'two-worlds' awareness is the equipment/measure of a single disordered/'scattered' dream


jam((iiyat : 'Collectedness, composure, tranquillity, peace (of mind); wealth, affluence; recollection, reflection'. (Platts p.389)


dar-kinaar : 'On one side, apart; out of the way, aside; out of the question; —put it aside!'. (Platts p.509)


aagahii : 'Information, knowledge, intelligence, acquaintance, cognizance; vigilance'. (Platts p.70)


saamaan : 'Furniture, baggage, articles, things, paraphernalia; requisites, necessaries, materials, appliances; instrument, tools, apparatus; provision made for any necessary occasion, necessary preparations; pomp, circumstance; —measure, quantity, proportion; order, arrangement, disposition; mode; custom, habit; power, strength; probity; opulence; understanding, reason, intellect; —boundary, limit; landmark'. (Platts p.627)


;xvaab : 'Sleep; dream, vision'. (Platts p.494)


pareshaan : 'Dispersed, scattered; disordered, confused; dishevelled, tossed (as hair); amazed, distracted, perplexed, bewildered, deranged; troubled, distressed, wretched; ruined'. (Platts p.259)


Oh Asad, the whole composure of the heart seems good, in the lap of self-lessness. So to speak, the awareness of this whole world/age, and consciousness, have been created with regard to a single troubled dream/sleep.

== Asi, p. 233


That is, to the extent that a man will go on being ensnared in 'we and I' and in affairs of maturity, and to the extent that his means of awareness will keep on growing, that much will be the increase in disorderedness of thought and disorderedness of temperament. Indeed, if one would close the eyes in every direction, offer oneself up to self-lessness, then there is nothing but composure and more composure.

== Zamin, p. 352

Gyan Chand:

Asad, 'heart-collectedness' [dil-jam((ii] can be better obtained as an aspect [pahluu] of self-lessness and self-transcendence. No matter how much learning and wisdom there may be, it can give only a disordered dream, not composure.

== Gyan Chand, p. 359


BEKHUDI: {21,6}
DREAMS: {3,3}

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 For more on Ghalib's unpublished verses, see the discussion in {4,8x}.

While the first line juxtaposes 'collectedness' of the self and 'self-lessness', the second line adds 'awareness' to the mix-- and not just any old awareness, but a potent 'two-worlds' kind (on this Persianized expression, see {18,2}). The line then identifies this kind of awareness as the 'equipment'-- or 'measure', or 'power', or 'custom', or 'intellect', or 'limit', etc. (see the definition above)-- of a 'single disturbed dream'. In short, the multivalence of saamaan makes it impossible for us to pin down the precise relationship between the awareness and the dream.

Of course, the excellent wordplay of composed or 'collected' versus disordered or 'scattered' is a classic trope of ghazal imagery; for another example, see the haunting {155,2}. But beyond that, we're left with 'heart-composure', 'self-lessness', 'a two-worlds awareness', and a 'disordered dream'. What superb 'equipment' for a mix-and-match, compare-and-contrast festival! And we're given various tantalizing, meaningful-looking ways in which to link them together (or balance them in opposition). These ways are ultimately unresolvable, but before that point they're mentally challenging, provoking, and enjoyable.

For more 'disordered dream' verses, see {44,5x}.