Ghazal 226, Verse 8x


takalluf bar-:taraf ;zauq-e zulai;xaa jam((a kar varnah
pareshaa;N ;xvaab-e aa;Gosh-e vidaa((-e yuusufistaa;N hai

1) {leaving aside formality / 'to tell the truth'}, gather/'collect' the taste/relish of Zulaikha-- otherwise
2) there is a confused/'scattered' dream of the 'embrace of leave-taking' of 'Joseph-land'


;zauq : 'Taste, enjoyment, delight, joy, pleasure, voluptuousness'. (Platts p.578)


jam((a karnaa : 'To collect, accumulate, amass, gather together, assemble, heap; to store up, lay by; to add together, add up, sum up; to call in, raise, levy'. (Platts p.389)


;xaa:tir jam((a : 'Collected, composed, comforted, assured, contented, confident, tranquil, at ease; satisfactory; --collectedness or peace of mind, composure, content, satisfaction, confidence, assurance, encouragement'. (Platts p.484)


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


staan : 'Place, situation, station, stall (used as an affix to nouns ending in a vowel.... if the subst. terminate in a consonant, the affix takes the form istaan '. (Platts p.637)


Leave aside formality, and obtain a single dream like the dream of Zulaikha. Otherwise, the truth is that a confused dream will become the 'embrace of leave-taking' of Joseph. He has construed confusion as 'openness' because the 'embrace of leave-taking' is usually open. The gist is, 'obtain composure of heart, otherwise there's no hope of finding the desired Joseph'. (233)


That is, merely seeing the glory/appearance of the beloved in a dream is no proof of the obtaining of union with the beloved, as long as there wouldn't be a taste/relish like Zulaikha's-- that is, true passion. Instead of 'leave-taking of Joseph' he has brought in 'Joseph-land' because he was forced by the rhyme; this is not devoid of artificiality.... In any case, despite its weakness of composition this verse is not such that it would be called meaningless. (352)

Gyan Chand:

Zulaikha saw Hazrat Joseph three times in a dream, and every time when she woke he slipped from her hands. A 'confused/scattered dream' is open and diffused; thus it has a similitude with an 'embrace of leave-taking'. This dream took leave of the stability of Joseph. Oh lover, if you gather an attachment like that of Zulaikha, then you can obtain a beloved like Joseph, as Zulaikha did. If you consider a confused dream to be sufficient, then you will lose Joseph.

== Gyan Chand, p. 359


DREAMS: {3,3}

For background see S. R. Faruqi's choices. This verse is NOT one of his choices; I thought it was interesting and have added it myself. For more on Ghalib's unpublished verses, see the discussion in {4,8x}.

On the 'petrified phrase' takalluf bar-:taraf , see {65,1}. On the paradoxical-seeming 'embrace of leave-taking', see {57,6}.

For discussion of the story of Zulaikha's three dreams about Joseph, see {194,5}.

'Joseph-land'?! This bizarre neologism not only doesn't add to the meaning of the verse, but actually detracts from it (since an 'embrace of leave-taking' is much more appropriate for a person than for a country). This seems to be a clear case of padding. Zamin's criticism is obviously correct: the padding is dictated by the requirements of the rhyme.

This verse reminds me of the famous anecdote about how someone disparaged Laila's beauty, and the reply was, 'Ah, but you must see Laila with the eyes of Majnun'. Here, we're enjoined to cultivate the ;zauq (see the definition above) of Zulaikha, because otherwise we'll be left with nothing but a confused dream of loss. And her ;zauq requires a stubborn, even foolhardy courage and commitment in the waking world: in order to find Joseph, she had to insist on marrying an unsuitable eunuch.

The wordplay of 'collecting' and 'scattering' works well here. The idea that one must jam((a karnaa one's ;zauq evokes the common expression ;xaa:tir jam((a rakh , meaning something like 'Pull yourself together!' (see the definitions above, and {202,3}). By contrast, pareshaa;N evokes a nightmare of disorder, confusion, and loss.