FWP:
SETS == IZAFAT;
VARNAH
GAZE: {10,12}
For background see S. R. Faruqi's choices.
The obvious reading is certainly the one that Gyan Chand proposes: it's only our inattention or heedlessness that makes us blind to the radiance of every fragment of stone around us. Why are we so heedless? Often the term is used for the stupor of narrow, day-to-day preoccupation in which the 'people of the world' habitually live.
Here, however, the situation seems to be much more complex-- thanks largely to the i.zaafat after ;Gaflat . When the verse speaks of the 'heedlessness OF the gaze of ardor', is the meaning a heedlessness 'of' something else, displayed by the gaze or ardor? Or is it a heedlessness 'of' the gaze of ardor itself, displayed by something or someone else? And then, who has the 'gaze of ardor'? Here are some of the possible permutations:
=people with the 'gaze of ardor' are heedless through weakness,
worldliness, fickleness, etc., so they ignore chances for further conversation
with God
=people with the 'gaze of ardor' are heedless because their gaze is focused
on conversation with a worldly beloved, not a divine Beloved
=every fragment of stone is heedless of the 'gaze of ardor'-- otherwise it
would have responded to the deep human need for more conversation with God
=people are heedless of the 'gaze of ardor' that is present in every fragment
of stone, and has been since the time of Mount Tur
=people are heedless of the 'gaze of ardor' that would have been present in
every fragment of stone, if they had had eyes to see it
Compare {13,1} (of course),
and {45,1} as well.
Gyan Chand:
Every stone of Mount Tur must have remained illumined. Thus the fragment of its heart must be very radiant, very precious/valuable. It's the heedlessness of the gaze of ardor-- otherwise, in the world every fragment of stone, like the fragment of the heart of Tur, is illumined with the Divine Light. (99)