The structure of the second line, especially through its clever, witty use of and , opens up several bizarre and enjoyable possibilities. The fact that Laila's 'curl-crest' can be either a sort of top-knot or crest-jewel, or else her curls themselves (see the definition above), offers a wide range of imagery. The presence of enables the line to be read either as referring either to Majnun himself in a sort of generalized awe-struck way ('How can anyone do such things?'), or to anybody at all. Nor do we know the relationship between the two lines, since this is an 'A,B' verse: we can't tell whether the world's state is simply an observed fact (flatly reported in the first line), or is to be ascribed to Majnun's meditation on the curl-crest of Laila. In particular, the has almost the same range as the 'kya effect'. Here are some of the complex rhetorical possibilities that result: =The inquiring question: An observer notices that Majnun's obsession has already turned the world into a dust-storm, and inquires: 'What's going on here? How strange! How does he do it? How much longer will he continue with it? If his madness continues, what will he do to the world next?' =The rhetorical question: How long would/could Majnun, or anybody else, go on doing such a thing?! Because: ==it's amazing that he's been able to keep it up so long, and that he's achieved such powerful effects! ==he ought to stop at once-- by thinking of Laila's curls to the point of madness, Majnun has already reduced the whole world to a desert or wilderness! ==he ought to stop at once-- by thinking of Laila's long, dark, tangled curls, Majnun has covered the world with a dark, swirling dust-storm! =The negative rhetorical question (with a petulant effect): how long can Majnun, or anybody else, be expected to go on doing such a thing? Naturally, he would stop! The implication is that Laila's curl-crest might not be thought of (or taken care of, or protected) much longer, either by Majnun or by anybody else. Here are some possible reasons: ==the world is wildness; Laila's curl-crest is delicate and vulnerable. ==the world is madness; meditation on Laila's curl-crest requires focused, sane thought. ==the world is dust from end to end; Laila's distinctive curl-crest would be invisible. ==the world is itself an illusion of Majnun's; Laila's curl-crest thus has an even more contingent existence. As Faruqi observes, the wordplay of , literally 'head to head', is also a treat. And at the heart of the whole verse is a brilliant evocation of the word , with its multiple senses-- 'desert', 'wildness', 'madness', etc.-- every one of which is richly appropriate. Compare the rhetorical structure of this verse to that of 214,6 and 214,9 . Compare also Mir 's meditation on lovers and the cosmic dust they kick up: M 1419,1 . graphics/turbanornament.jpg