===
0058,
1
===

 

{58,1}

taa bah maqduur inti:zaar kiyaa
dil ne ab zor-e be-qaraar kiyaa

1) up to its/my capacity, it/I waited
2) now the heart has exerted a restless/agitated force/violence

 

Notes:

maqduur : 'What one is able to do or accomplish,' &c.; power, ability; capacity; —means, resources; —presumption, presumptuousness'. (Platts p.1055)

 

zor : 'Strength, power, vigour, virtue; force, strong effort, exertion, strain; stress; weight; violence; coercion'. (Platts p.619)

 

be-qaraar : 'Restless, uneasy, discomposed, disturbed in mind, disquieted, anxious, distracted; unsettled, variable, vacillating, inconstant'. (Platts p.203)

S. R. Faruqi:

The opening-verse has been put in by way of introduction. But in it too there's a point. After waiting to the limit of our capacity, now we've become compelled by the restlessness of the heart. But he hasn't expressed what the result of the restlessness of the heart will be. Will he leave the city and go out into the wilderness, will he beat his head and burst it open, or will he renounce passion itself (that is, leave off waiting)?

The theme of endurance, and the progressive decline of endurance, Mir has well composed in this verse from the first divan itself [{53,2}]:

utnii gu;zrii jo tire hijr me;N so us ke sabab
.sabr mar;huum ((ajab muunis-e tanhaa))ii thaa

[so much happened in separation from you-- thus because of it
the late 'Endurance' was an extraordinarily intimate friend of solitude]

[See also {545,10}.]

FWP:

SETS == IZAFAT; MIDPOINTS; SUBJECT?
MOTIFS
NAMES
TERMS

The colloquially unstated subject of the first line can be either the heart, or the speaker himself; by no coincidence, each reading works well, in its own way, with the second line. Either the heart restrained itself as much as it could, but then was forced into agitation; or else I restrained myself as much as I could, but then the heart forced me into agitation.

And then, what about be-qaraar ? Metrically speaking, there might be an i.zaafat before it, so that the heart exerted 'a restless force'. And if there's no i.zaafat , then 'the heart, restless, exerted force'. In either case, the opposition is between the stillness, steadiness, and self-control of 'waiting', and the restlessness, agitation, and 'variableness' of a loss of control, of an exertion of some kind of 'force' or 'violence'.

Note for grammar fans: On the translation of kiyaa as 'has exerted', see {48,7}.