S. R. Faruqi:

Because of ġhairat , for all to become jażb (that is, to become dry) is very fine. It was really the blood that became jażb , but since a person's becoming dried out is also called jażb , Mir created a meaning within a meaning.

Then there's also the pleasure that the cause of becoming dried out is not the burning of the heart, but rather is ġhairat . He hasn't made clear what was the reason for the ġhairat -- bad treatment by the Rivals, or favor shown to a Rival by the beloved, or the disrespect of the age, or regret over his own bad condition.

From his leaving the word ġhairat by itself, so many possibilities have been created. It should be kept in mind that sīnah can also mean 'heart'-- that is, by speaking of the container he has meant the thing contained. See

{54,9},

and

{19,5}.

[See also {1494,2}.]

FWP:

SETS == MULTIVALENT WORDS ( ġhairat ); NEIGHBORS
MOTIFS
NAMES
TERMS

As SRF notes, the multivalence of ġhairat is what really energizes the verse, since it opens so many possibilities that (as so often) remain piquant but unresolvable. For whatever ġhairat -related reason, Mir Sahib had become so radically isolated and protective of his privacy that he wouldn't let anyone see anything of his inner life-- not even drops of his blood, and not even after his death.

This seems to be a 'neighbors' verse, in which a person with a respectful attitude toward 'Mir Sahib' is telling someone else about the sad and extraordinary circumstances of his death.

What about that 'cleaving' of his breast? Was it a form of slaughter, by which he was killed? Or was it done after his death, by curious physicians looking to understand his malady?