S. R. Faruqi:

daam = a grass-eating animal

About this verse too, there's a brief [[and very general]] discussion in the introduction to SSA, volume 1, p. 133. The dramatic style of the verse, and the power-wielding of the beloved; her vigilance and the expression of her quick-temperedness, are fine.

From daam-gaah the thought arises that when nooses and nets have been spread to entrap the prey, what's the point of cho;T chalnaa (= to attack with a rifle or arrow-shot)? And in fact here daam means 'a grass-eating animal' (for example, a deer, an antelope, etc.). The state of our dictionaries can be judged by the fact that daam-gaah / gah in the sense of 'hunting place, a place where animals to be hunted are found or where hunting is engaged in' is not found in any dictionary. [Further deficiencies of various dictionaries are discussed.]

Ghalib gave to the beloved's ardor for hunting a cosmic tone, and composed a [Persian] verse in his own special abstract style:

'The bow of the sky and the arrow of calamity and the arrow-feather of destiny--
What are they to the one who, in such a hunting-ground, would fall to your arrow?'

[See also {502,4}.]

FWP:

SETS == SUBJECT?
MOTIFS
NAMES
TERMS

SRF takes the first line as illustrating the beloved's ;zauq-e shikaar : when there's the slightest sound, even the rustle of the wind, she hastily prepares to pursue the prey in that direction. This idea works very well.

But surely the first line could also describe the behavior of the prey animals: they are so jittery and (rightfully) paranoid, that they experience every leaf rustling in the breeze as an attack by the cruel hunter. Or alternatively, perhaps every rustle of the breeze really is an attack by the cruel hunter, since she/he may well have cosmic or divine powers.

Or else conceivably the prey animals have their own ;zauq-e shikaar and are desperately eager to be hunted down by the beloved, and thus to attain the glorious destiny of being tied to her saddle-strings.