ḳhumār : 'Intoxication; the effects of intoxication, pain and headache, &c. occasioned by drinking, crapulence, crop-sickness; headache or sickness (arising from want of sleep, &c.); languor; languishing appearance of the eyes (the effect of drinking, or of drowsiness, or of love, &c.); languishing look'. (Platts p.493)
kūchah dādan : 'To pass a street or road'. (Steingass p.1059)
ḳhamyāzah : 'Stretching; yawning, gaping'. (Platts p.494)
āshnā : 'Acquaintance; friend; associate; intimate friend, familiar; ... — adj. Acquainted (with, - se ), knowing, known; attached (to), fond (of)'. (Platts p.58)
kūchah dādan = to give way; to make a road. ḳhamyāzah = a yawn.
That is, as far as there's a wave, that far there's a stretch/yawn, for the wave itself has the form of a stretch/yawn, and a stretch/yawn is inescapable in ḳhumār . And the wave arises from the sea of wine, for the Cupbearer is a sea of wine. The meaning is that despite the turbulence of a sea of wine, my ḳhumār remains just as it was, and yawn after yawn keeps coming.
Now in this there are two ideas. Perhaps the Cupbearer does not give him as much as he wants; in this case the ocean-like generosity [daryā-dilī] of the Cupbearer is by way of a taunt/reproach. Or else he is such a devastating drinker that even when he dives into a sea of wine, his ḳhumār does not go.
kūchah dādan = to leave the road for somebody. Between waves there is a distance, a making way; it has a similitude with a yawn, which is a sign of ḳhumār . Ghalib has a number of times given for a wave the simile of a yawn. He says that even if the Cupbearer would be a sea of wine, even then our ḳhumār remains. The waves of the sea have the form of a yawn, which is a sign of the decline of intoxication.
SETS
SOUND EFFECTS: {26,7}
WINE: {49,1}
For more on Ghalib's unpublished verses, see the discussion in {4,8x}. See also the overview index.
This verse feels like a variant of {12,2}, which similarly deals in the imagery of Cupbearer, ḳhumār , and ḳhamyāzah ; on the special idiomatic nature of these latter two terms, see the discussion in {12,2}.
The first line has a striking and delightful internal rhyme between sāqī and bāqī . The only way I can make semantic sense of the line is to assume that the speaker is invoking the 'hair of the dog that bit you' theory: to cure a hangover, drink more wine. On this reading, the speaker complains that even drinking any amount of wine does not cure him of his hangover.
In the second line, there's no stated subject. I take the 'it' to be the ḳhumār -- just as the waves endlessly 'give way' to each other (using Gyan Chand's definition of kūchah dādan ), fully to that extent the ḳhumār is familiar with the (wave-shaped, spreading-out) 'stretches/yawns' of ebbing intoxication. Alternatively, we could supply a subject by reading ḳhamyāzah āshnā hai , 'the stretch/yawn is an acquaintance/familiar'. In a verse this abstract, it doesn't seem to make much difference.
Asi:
There's no doubt that the Cupbearer is a sea of wine, but his being a sea cannot erase intoxication. Because even/also in the wave of that sea there seems to be the aspect of a stretch/yawn. kūchah dādan means to leave the road.
== Asi, p. 280