Ghazal 81, Verse 9x

Asi:

Because of sleeplessness, in the nights of separation from the beloved, we, like the tongue of the candle, through the 'heat' of the story have become a scar/wound. That is, the way the tongue of the candle, while telling a story, has burned up, in the same way the 'heat' of the story has blown us too into flame. That is, instead of of lulling us to sleep, the story has had this effect on us.

== Asi, p. 157

Zamin:

A story drives away sleep, especially a 'hot', interesting one; and when one is awake, it is usual to keep a candle lit.... Just this is our situation during the nights of separation-- that the whole entire night is spent remembering the beloved, or hearing her words.

== Zamin, p. 224

Gyan Chand:

In our story-- that is, in the events of our biography-- there was great 'heat'. The complaint we have about this 'heat' is that because of it, in the nights of separation we lie awake. The tongue of the candle too, having burned up with the 'heat' of its story/tale, becomes only a scar/wound. We too, like it, are burning, and are sleepless.

== Gyan Chand, p. 253

FWP:

SETS
CANDLE: {39,1}

For background see S. R. Faruqi's choices. For more on Ghalib's unpublished verses, see the discussion in {4,8x}.

The literal meaning of daa;G honaa is 'to be a scar/wound'; by metaphorical extension it also means 'to be scarred/wounded'. In the course of a night, the heat of the too-long-burning candle's tongue of flame gradually turns the wick into a dark, burnt-looking blob; similarly, the 'heat' of the story (told by a tongue-- perhaps even the tongue of the candle?) turns the burnt-out, too-long-sleepless lover-- or his heart?-- into a 'scar/wound'.

The use of daa;G honaa with its sense of 'to be cauterized' (see the definition above) also evokes the proverbial practice by lovers of making burns or scars on their bodies to show the desperation of their passion; on this, see {67,2}.

For other 'tongue of the candle' verses, see {75,2}.