S. R. Faruqi:

A witty style, and then all the wordplay, with complete organization/control. This is Mir's special style. To address the sky he's adopted the word char;x , so that the full pleasure of gardish would be obtained. Then, to incite it to become human [insaan] is so interesting-- while the person who is inciting the sky to become human, has as his greatest merit that he is 'intoxicated'! That is, a person who doesn't have all that much control over his words and deeds. (Thus intoxicated people are called 'foolish'.)

Accompanying intoxication there are necessarily two types of 'going round': one is that of the head, and the other is that of the wineglass. Thus the intoxicated one and the sky have 'going round' in common, but the 'going round' of the sky is non-human, because it's not due to drunkenness, and neither does it cause that wineglass (that is a cause of intoxication) to circulate.

Thus he is instigating the sky, 'Do an act like that of a human. 'Going round' is not a bad thing, but not that going round of the days-- rather, there ought to be the going round of the wineglass (and as a result, the going round of the head).' The confidence is also fine-- that he's addressing a creature like the sky, which is well known not to listen to anything from anybody. This confidence too is probably created by intoxication. It's a fine verse.

FWP:

SETS == EXCLAMATION; GRANDIOSITY; HUMOR; MULTIVALENT WORDS
MOTIFS == PERSONIFICATIONS; WINE
NAMES
TERMS == WORDPLAY

What an irresistible show of wordplay-fireworks!

In addition, it almost forms a kind of 'mushairah-verse', since it ends with the petrified phrase daur-e jaam , 'the going round of the wineglass', and that one multivalent word daur encapsulates everything that's going on in the verse (see the definition above). For daur can refer to: the going round of the wineglass, the wineglass itself, the going round of the days or times or ages, power or authority, and the idea of 'a turn' itself. What better example could there be, of a 'punch-word' that suddenly pulls everything together at the last possible moment?

As SRF observes, the whole idea of adjuring the sky to 'be human/humane' (see the definition above) is a remarkable show of poetic inventiveness. We know the sky is notoriously inhuman and inhumane, and it's hardly likely to be cajoled by any special pleading at all-- much less by a clumsy 'do it for my sake' from a drunkard. As SRF also notes, the whole idea of this kind of wheedling is further evidence of how thoroughly drunk the speaker must be-- and/or how generally crazed with passion and suffering, how suffused with 'grandiosity'.

But then again, there's also the Sufistic option. If Mansur could say 'I am God/Truth', why can't another mystic lover seek to exert a friendly personal charisma on the sky itself? If he is sufficiently 'self-less', might he not find himself in tune with the perpetual going-round of the heavens, and eager to see it pervaded (or even replaced) by the wine of the mystic presence of the Divine?