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ġhairat : 'Jealousy, source or cause of jealousy; care of what is sacred or inviolable; a nice sense of honour; honour; courage, spirit; modesty, bashfulness, shame; —envy, emulation; disdain, indignation; enmity'. (Platts p.774)
sākā : 'Era, epoch (generally applied to the era of Sālivāhan, reckoning from about 78 ¼ of the Christian era): —sākā karnā , v.n. To establish an era; (met.) to distinguish oneself by heroic actions'. (Platts p.625)
FWP:
SETS == GRANDIOSITY
MOTIFS
NAMES == OTHER; SAYYID
TERMS == 'MEANING-PLAY'Why has the speaker now decided to fight to the death? Because he's grown vexed or annoyed through ġhairat , a sense of 'jealousy, honor, shame, indignation' (see the definition above). It's an internal emotion that is often provoked or exacerbated by the behavior of others. The speaker's ġhairat has driven him to challenge his enemy, the 'Other' [ġhair], to something like a duel or a personal combat. Thus the relationship between ġhairat and ġhairoñ is not just that of wordplay, but constitutes a 'meaning-play' as well. The two concepts are partly opposite (internal vs. external), but also partly similar (both, for the lover, involve jealousy, pride, and rivalry).
For 'Mir' to announce himself as a fighter, a heroic warrior, even (almost sacrilegiously) a sacred martyr, and to proclaim his own martial qualities before showing them on the battlefield-- what is this if not a form of grandiosity? That second line, in my view, drips with pompous self-glorification. The only way I can at all enjoy the verse is to read it as self-deflatingly satirical or humorous; as so often, nothing in the verse encourages (or discourages) such a reading. This verse thus becomes another example of problems of 'tone'; for discussion, see {724,2}.