bah ;hasrat gaah-e naaz-e kushtah-e jaa;N-ba;xshii-e ;xuubaa;N
;xi.zr ko chashmah-e aab-e baqaa se tar-jabii;N paayaa
1) with longing, at the place/time of the pride of those slain by the life-bestowingness of the beautiful ones
2) I found Khizr to be wet-foreheaded, from the fountain of the 'water of eternity'
gaah : 'Place (used in comp.); — time; turn'. (Platts p.894)
naaz : 'Blandishment, coquetry, playfulness, amorous playfulness, feigned disdain; dalliance, toying; fondling, coaxing, soothing or endearing expression; — pride, conceit, consequential airs, whims'. (Platts p.1114)
jaan-ba;xshii : 'Giving life, vivification; sparing life; forgiveness, pardon (of a capital crime); salvation'. (Platts p.373)
baqaa : 'Remaining; duration, permanence; eternity; immortality'. (Platts p.159)
For sweat to come on the forehead is a symbol of shame/embarrassment. The beautiful ones bestowed new life on a wounded/slaughtered one. He became 'slain' by their kindness. Here to be 'slain' does not mean to die; rather, it means to become extremely indebted. Among the people who have had life bestowed by the beautiful ones, great pride is found.
Khizr, having seen them, is absorbed in longing, because he drank the 'water of life' [aab-e ;hayaat]. For him the felicity of being slain and finding fresh life from the beautiful ones' hands is not attainable. The 'pride-place' [naazistaan] of others is a place of longing for him. Because of the 'water of life', he is very much embarrassed/ashamed. Between 'fountain of water' and 'wet' there is wordplay.
For more on Ghalib's unpublished verses, see the discussion in {4,8x}. See also the overview index.
On the 'water of eternity' and the 'water of life', see {49,6}.
Zamin's reading ignores the jaa;N-ba;xshii . Gyan Chand's reading rejects the clear meaning of kushtah . But surely the paradox is central to the verse: what excites Khizr's envy is that the lovers are 'slain' by the 'life-bestowingness' of the beautiful ones. They are thus able both to know at least some form of death (as Khizr himself cannot), and to find an enhanced life (as Khizr himself cannot). This whole paradoxical, unfathomable experience is mediated by passion, and presided over by the beautiful ones.
Khizr's longing, and his sense of inadequacy, produce the 'sweat of shame'. (Another 'sweat of shame' verse: {141,6}.) It's also piquant that his forehead is wet not with the priceless water of the 'fountain of eternity', but with the 'sweat of shame' at having drunk from it.
Zamin:
tar-jabii;N : ashamed, one whose forehead would be stained by drops of the 'sweat of shame'....
Remember that the 'martyr of passion' has immortal life [according to Islamic tradition]. The poet's meaning is that having seen those slain by the beloved showing pride and coquetry, even Khizr would feel the longing, 'Oh, if only we too were slain by the coquetry of some beloved! But what can we do-- a palmful of water from the fountain of the water of eternity, and we lengthened the rope of our life, and deprived ourself of immortal life and the merit of martyrdom.' But the words of the verse fall short of expressing this problem.
== Zamin, p. 88