FWP:
Something in the first line has powerfully 'amazing' effects (on the nature of ;hairat see {51,9x}). It is something grammatically singular. But is it the 'state/world' [((aalam], the 'glory/appearance' [jalvah], or the 'thought' [;xayaal]? Any of the three would work well, with intriguingly different implications; the latter is particularly Ghalibian in its metaphysicalness.
In the case of the latter (the 'thought'), since kiije is an archaic form of the passive, we have no indication who might be doing the thinking. If it's the beloved, to whom the verse is addressed, then because of her irresistible power and beauty every 'thought' from her is efficacious, like a royal command: if she would actually deign to devote a passing thought to the lover, the effect would be so transforming as to turn the gaze or 'eye' of the lover's heart into a reverently visited shrine-- because of its matchless good fortune, it would become the wonder and amazement of the age, and other lovers would make pilgrimages there.
But what are the odds that the beloved would vouchsafe to him such a magnificent favor? More probably, it's the lover himself by whom the 'thought' would have to be done. If he thinks about the beloved's glory/appearance, it won't be long before the 'eye of his heart' is in a state of amazement or even helpless stupefaction-- a state so extreme that word would get around, and other lovers and mystics would come to visit this great shrine to the lover's entrancedness and the power of the beloved's glory. (Or, alternatively, the eye of his heart would become a pilgrimage-place for no less an entity than Amazement itself.)
By the time we're this far along in the divan,
we don't at all doubt the power of the human mind to achieve such romantic
and/or mystical feats. After all, we saw one of the greatest examples back in {5,4}.
Nazm:
That is, from the thought of your glory/appearance, amazement comes over the heart. (216)
== Nazm page 216