nah ;hairat chashm-e saaqii kii nah .su;hbat daur-e saa;Gar kii
mirii ma;hfil me;N ;Gaalib gardish-e aflaak baaqii hai
1) neither the amazement of the eye of the Cupbearer, nor the companionship of the going-round of the cup
2) in my gathering, Ghalib, the revolving/vagrancy of the heavens/'sphere' remains
daur : 'Going round, moving in a circle, revolving; revolution (of a body, or of time); circular motion; the going round, or circulating (of wine); the cup handed round; the coming round in turn (of days or times); vicissitude; ... circuit of rule, compass, jurisdiction, power, authority, dominion, sway; — a period of years, time, age, cycle; a turn, tour, round, course, progress'. (Platts p.533)
gardish : 'Going round, turning round, revolution; circulation; roll; course; period; turn, change; vicissitude; reversion; — adverse fortune, adversity; — wandering about, vagrancy'. (Platts p.903)
baaqii : 'Remaining, lasting, enduring, permanent, existing, extant; eternal, everlasting'. (Platts p.123)
Although amazement is necessarily associated with the eye, this was a place for gardish . It's possible that the poet originally composed gardish , but then he wrote down ;hairat . Or it's possible that with the thought of [avoiding] repetition of words, he might have composed ;hairat . Well, the meaning is that the time of luxury/enjoyment has passed; now there's nothing but adversity [falaakat] upon adversity.
In the eye of the Cupbearer there's normally amazement, which seems very pleasing. In my fate/account there is neither the eye of the Cupbearer nor the going-round of the cup; rather, there's only the revolving of the heavens/sphere. And it's clear that the revolving of the heavens/sphere will for me be a cause of ill-fortune.
SETS
EYES {3,1}
GATHERINGS: {6,3}
For more on Ghalib's unpublished verses, see the discussion in {4,8x}. See also the overview index.
On the nature of ;hairat , see {51,9x}. Thanks to the versatility of the i.zaafat , the amazement 'of' the Cupbearer's eye can be either amazement felt by the Cupbearer and shown through his eye (as Gyan Chand maintains), or amazement felt by the speaker at the beauty, etc., of the Cupbearer's eye (a reading that I find much more effective).
In either case, the first line gives us the Cupbearer's eye, a spherical thing with a gaze that necessarily wanders around the gathering. It also gives us wineglasses, cups, flagons, as objects with round openings that 'make the rounds' (see the definition of daur above) throughout the gathering. These forms of circulation are convivial, social, cheerful, humanly enjoyable.
The second line sets up a contrast: in the speaker's own 'gathering' (such as it is), what remains is the 'revolving'-- or 'vagrancy', or 'vicissitudes', or 'adversity' (see the definition of gardish above)-- of the heavenly sphere. Asi and Zamin take 'remains' to imply a temporal progression (he used to have a real gathering, but those days are gone). Gyan Chand takes 'remains' to mean 'is permanently established', with no temporal information available (see the definition above). Both readings work very well.
Compare {3,12x}, another verse that juxtaposes the imagery of a powerful eyeball and the heavenly sphere.
Asi:
The poet expresses his condition of revolution, and says, 'Oh Ghalib, the times have changed; revolution has pervaded every single sand-grain. Now in my gathering neither has the amazement of the eye of the Cupbearer remained, nor has the companship of the going-round of the cup. Now in place of them, in my gathering there is the cycling-around of the heavens.
== Asi, p. 305