Ghazal 10, Verse 2

{10,2}

bayaa;N kyaa kiijiye bedaad-e kaavish'haa-e mizhgaa;N kaa
kih har ik qa:trah-e ;xuu;N daanah hai tasbii;h-e marjaa;N kaa

1a) how could one describe the injustice/iniquity of the diggings of the eyelashes?!
1b) why would one mention the injustice/iniquity of the diggings of the eyelashes?!

2) for every single drop of blood is a bead of a set of coral prayer-beads

Notes:

kaavish : 'Digging; excavation; — investigation, inquiry, research, meditation; intentness; — menacing; disputing, fighting; enmity'. (Platts p.808)

*Platts Dictionary Online*

Nazm:

That is, the needles of the eyelashes made such movements that every single drop of blood in my body became a bead in a set of prayer-beads of coral. That is, a hole was made in every single drop of blood. (10)

== Nazm page 10

Vajid:

Urdu text: Vajid 1902 {10}

Bekhud Dihlavi:

He says, the movement of the beloved's eyelashes has turned every drop of blood into a tear; these, when strung together on a thread, have taken on the form of prayer-beads of coral. The theme of the verse is not devoid of rareness. (23)

Josh:

The point is worthy of attention that this intense kind of cruelty has provided equipment for our pain and for a stipend [by selling the costly prayer-beads?]. (61)

Owen Cornwall:

[A special commentary page on several verses.]

FWP:

SETS == INEXPRESSIBILITY; KYA

ISLAMIC verses, using specifically Islamic religious ideas and terminology: {3,14x}; {8,1}, with a list of 'idol' verses; {9,9x}; {14,10}; {20,11}; {21,12}, on 'infidel' verses; {22,2}, on Ka'bah verses; {24,3}; {25,3}; {28,4x}; {31,2}: {34,8}*; {35,9}, with a list of 'snide remarks about Paradise' verses; {59,5}; {70,1}; {79,2}; {86,5}; {97,1}; {98,1}; {98,2}; {98,11}; {100,10x}*, ultimate Sufistic; {104,2}; {108,12x}; {110,4}; {111,7}; {121,9x}; {124,5}; {131,1}; {131,8}; {140,7x}; {151,3}; {154,3}; {154,7x}; {161,4}; {180,4}; {186,6x}; {200,2}; {203,1}; {204,7}; {208,2}; {208,9}; {215,2}; {216,4x}; {224,3x}; {230,10}; {231,9}; {232,6} // {267x,5}; {277x,7}; {307x,7}, Sunni vs. Sufi; {314x,7}; {323x,4}; {332x,1}; {352x,3}; {361x,9}; {396x,7}; {398x,2}; {413x,5}; {413x,6}; {413x,7}; {414x,3}; {414x,6}, God is addressed as tum ; {424x,7}, heretical claims; {427x,5}, ablutions in blood; {431x,4}; {438x,3}. See also DOOMSDAY verses, {10,11}.

Perhaps the speaker uses these 'coral' prayer-beads when reciting the beloved's praises, or perhaps she herself enjoys playing with them; for more examples of their use, see {8,1}. (Compare {322x,3}, with its prayer-beads made from teardrops; and {438x,8}, with its prayer-beads made from lovers' hearts.)

To read the first line as an exclamation (1a) makes the injustice indescribably great, the pain of those piercing eyelashes inexpressibly keen. But thanks to the colloquial multivalence of kyaa , reading the line as a disdainful rhetorical question (1b) makes the injustice something to be dismissed, something not even to be mentioned-- perhaps because the victims of that injustice, the blood-drops, are in no position to complain. They've not only greatly increased in value and durability by turning into precious coral, but have themselves become praisers and means of praise. And if the victims don't complain, where's the injustice? (On victimless crimes, compare {91,3}.)

As a special display of virtuosity, this verse also provides the ghazal with a second opening-verse.

 

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