0007_14

{7,14}

aise āhū-e ram-ḳhvurdah kī vaḥshat khonī mushkil thī
siḥr kiyā ějāz kiyā jin logoñ ne tujh ko rām kiyā

1) to cause the wildness of such a frightened/'having-fled' deer to be lost was difficult
2) they did magic, they did a miracle, those people who tamed/subdued you

Notes:

ram : 'Terror, scare; flight, elopement; concealment; ... — ram-ḳhvurdah , part. adj. Scared; taken to flight'. (Platts p.598)

khonā : 'To cause to be lost or destroyed; to lose; to fail of; to part with, get rid of; to do (or make) away with, to throw away, to waste, squander'. (Platts p.884)

rām karnā : 'To subdue, tame, render obedient or tractable; to tranquillize, appease'. (Platts p.583)

*Platts Dictionary Online*

S. R. Faruqi:

In this verse the wordplay of siḥr , ějāz , rām kiyā is clear, but there's also one between rām and ram . One pleasure is that it was a number of people who succeeded in taming the beloved, and on the other hand it's enjoyable that there are both infidels among them (because to use magic is infidelity) and believers, or rather prophets too (because only prophets can perform miracles). An additional pleasure is that those people who tamed the beloved were obviously themselves trapped in her net; otherwise, why would they have tried so hard to enchant her?

Atish had adopted this theme. But in his verse there's prolixity, and the 'mood' has vanished, so the pleasure of the theme has been diminished:

dīvāne tere yūñ to hazāroñ haiñ ai parī
shīshe meñ jis ne tujh ko utārā fasūñ kiyā

[anyway there are thousands of madmen of yours, oh Pari
whoever shut you up in a bottle, performed a spell]

Mir's verse is truly 'tumult-arousing' [shor-angez].

FWP:

SETS == WORDPLAY
MOTIFS
NAMES
TERMS == 'TUMULT-AROUSING'; WORDPLAY

SRF points out the arresting, unusual, and very enjoyable word- and meaning-play.