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nahreñ chaman kī bhar rakkhī haiñ goyā bādah-e laʿlīñ se
be-ʿaks-e gul-o-lālah ilâhī un jūyoñ meñ āb nah ho
1) they have filled up the water-channels of the garden with, so to speak, ruby-colored wine
2) without the reflection of rose and tulip, oh God-- in those streams water/radiance/honor may/would/might not be!
goyā : 'As you (or as one) would say, as it were, as though, so to speak; thus, in this manner'. (Platts p.928)
laʿlīñ : 'Ruby-coloured, ruby; -- set with rubies'. (Platts p.957)
āb : 'Water; water or lustre (in gems); temper (of steel, &c.); edge or sharpness (of a sword, &c.); sparkle, lustre; splendour; elegance; dignity, honour, character, reputation'. (Platts p.0001)
FWP:
SETS
MOTIFS == WINE
NAMES == GOD
TERMS == INSHA'IYAHThose final few words in the second line, āb nah ho , are really nothing more than the rhyming elements; but in context, they are also perfectly constructed for permutations (see the definition of āb above). Here's how some of the possibilities would go:
'Without the reflection of rose and tulip, oh God! in those streams,
may there not be
there would not be
there might not bewater
radiance
honor'By the time we've rung all the changes on the grammar and the insha'iyah tone, we've got anything from a blessing to a curse, anything from an endorsement of perpetually rose-colored water to a claim that without the color of the rose and tulip there might (or would, or should) be no water (or radiance, or honor) at all.
The reflections of the rose and tulip have not really filled the water-channels with wine, but have only 'so to speak' done so (see the definition above). The speaker doesn't at all think the wine is actual; what he is praising is the brilliiant ruby-red reflection of the rose and tulip in the water. That seems quite proper, for in the lover's world, doesn't all radiance, along with all intoxication, come from the glory of the rose?