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vujūb-o-imkāñ meñ kyā hai nisbat kih mīr bande kā pesh-e ṣāḥib
nahīñ hai honā ẓarūr kuchh to
mujhe bhī honā hai kyā ẓarūr ab
1) in necessity and contingency, is there any such relationship?!-- thus, Mir, for a servant to be before a master
2) is not at all necessary, then even/also to me, how is existence necessary, now?!
vujūb : 'Necessity, expediency, obligation, duty'. (Platts p.1182)
imkān : 'Possibility, practicability; power; contingent existence (in contradistinction to vujūb or necessary existence)'. (Platts p.82)
FWP:
SETS == BHI; KYA
MOTIFS
NAMES
TERMSThe bhī is clever in the second line, because it conveys the speaker's awareness that his existence is not at all necessary to the beloved; that being so, shouldn't it be unnecessary to 'even/also' himself as well?
Both lines are of course elegantly insha'iyah. In the first line the kyā turns the utterance into either a real question, or a kind of indignant, negative rhetorical question. In the second line the kyā seems to be of the same repudiative kind ('It's not necessary at all!'); though it might also be read as a genuine question ('Is it in fact necessary, or not?').
SRF calls the tone of this verse an 'unemotional' [ġhair-jażbātī] one. To me the two uses of kyā generate a great likelihood of at least some kind of emotion. I can imagine a range of tones in which such lines might be spoken. For more on such questions of tone, see {724,2}.