Verse 3x1816aarke
G3
1
after the restraint/control of tears, {casually / like this} I would walk around the friend/beloved
2
the way someone, having drunk water 'on' somebody [would walk around] the chosen/desired one
'To turn, go round, revolve, whirl; to circulate; to turn back, to return; to walk, walk about, walk to and fro; to wander, rove, ramble'.
is an archaic form of ( GRAMMAR )
'Wished for, desirable, precious, excellent, best; eldest; ...—choice, election; wish, desire, request; boon, blessing, favour; ... a bridegroom; husband'.
'A victim; —devoted one; —intj. My life! my darling! my precious one!: —s.f. Going round a person, or waving anything round the head of a person (as a sign of being an offering or sacrifice for his or her welfare); devoting oneself (for): —, or (- ), to sacrifice or devote oneself (for another, saying, 'I devote myself for thee,' —a phrase used by women; —syn. .sadqah jaanaa '.
| References | |
|---|---|
| Arshi, Imtiyaz Ali | Ghazal# 153 |
| Raza, Kalidas Gupta | 284 |
| Nuskhah-e-Hamidiyah | 222-223 |
| Asi, Abdul Bari | 230-231 |
| Gyan Chand | 354-355 |
| Hamid Ali Khan | Open Image |
Tears have filled the eyes, and they are going around the beloved; so to speak, they have walked around her and are drinking water 'on' her. This is a custom-- that 'on' a sick person, or 'on' some beloved, they walk around and drink water. Now for water to use the simile of tears, and for the glass to use tear-filled eyes, is well established.
== Asi, p. 230
I have restrained the tears in my eyes, and after this I am circling all around the beloved. It seems as if someone would have poured water on the head of some loved one and drunk it. To pour water on the head of someone and drink it is a sign of taking that person's misfortunes upon oneself []. To restrain the tears and walk around the beloved is necessary because the beloved is displeased at our weeping.
== Gyan Chand, p. 354
For background see S. R. Faruqi's choices . For more on Ghalib's unpublished verses, see the discussion in 4,8x .
The second line relies in the Hindi-side idiom (see the definition above), Urduized as and cleverly split between the in the first line and the in the second. Gyan Chand explains the ritual as it seems to be envisioned in the present verse. For more on such 'may I be your sacrifice!' rituals of blessing, see 162,10 .
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