fur.sat aa))iinah-o-parvaaz-e ((adam taa hastii
yak sharar baal-e dil-o-diidah chiraa;Gaa;N-zadah hai
1) the leisure/interval is a mirror; and the flight from nonexistence to existence
2) is a single spark-- the wing of the heart and the eye is adorned/afflicted by a lamp-display
chiraa;Gaa;N : 'Lamps; an illumination (m.c.); ... — chiraa;Gaan kardan , To illuminate (m.c.); to inflict a cruel kind of punishment by placing burning lights into the wounds of a lashed culprit'. (Steingass p.389)
zadah : 'Struck, stricken, smitten, beaten; affected, afflicted; oppressed; — accentuated; drawn up in line, arrayed ... trimmed, adorned (used in comp.)'. (Platts p.615)
The flight from nonexistence to existence is like the gleam of a single spark. What kind of spark? One that has created a lamp-display in the wings of the heart and the eye/sight. That is, it has set fire to the wings. Time is a kind of mirror in which can be seen the flight of humankind from nonexistence to existence, and their having fire in their wings.
In the verse, two things have been said about life. The first is that it is as brief as the gleam of a spark. The second is that in it the wing/arm of flight has been set on fire; that is, it is entirely pain. 'The wing of the heart and the eye/sight is adorned/afflicted by a lamp display' is a descriptive phrase that has come in for the quality of the spark. The prose order will be: fur.sat aa))iinah ( hai ) aur parvaaz-e ((adam taa hastii yak baal-e dil-o-diidah chiraa;Gaa;N-zadah sharar hai .
SETS
EXISTENCE/NONEXISTENCE: {5,3}
LIFE/DEATH: {7,2}
MIRROR: {8,3}
For more on Ghalib's unpublished verses, see the discussion in {4,8x}. See also the overview index.
It's difficult to parse the grammar of the second line. The first line has no verb, so it too has to be roped in somehow. The i.zaafat after baal is metrically optional. My best guess is the one I've shown above; Gyan Chand too offers his own, different best guess.
On the nature of a 'lamp-display', see {5,5}. The zadah works elegantly here, since it can accommodate either the decorative or the cruel sense of chiraa;Gaa;N .
A spark might be said to fly, and also to expand into a lamp-display. A wing too is used for flight-- but what does it mean for the 'heart and eye' to have such a wing? And is the wing 'adorned' by a lamp-display, or 'afflicted' by it? But what is truly vexing is the mirror-- why is the leisure/interval of life a 'mirror'? The verse makes not the smallest attempt to show us why this would be so, or how it would imply the rest of the verse. This lack of poetic 'proof' is a real problem; the verse doesn't properly integrate its imagery.
For a much more successful, well-integrated use of the 'mirror', see {399x,7}.
Zamin:
He says that leisure (that is, the leisure/interval of life) is a mirror in which from one side to the other (from nonexistence to existence and back) has created decorations as it went-- such that on the wing of heart and gaze/sight, like a peacock's wing, an entire lamp-display is happening, and the equipment for the lamp-display has been made from sparks. That is, it burns up well-being. The point is that all the equipment for the luxury and joy of life is as if someone would measure it out in sparks-- that is, it looks extremely colorful and delightful, but it's a spread/carpet of sparks.
== Zamin, p. 443