Ghazal 56, Verse 3

{56,3}

tujhe bahaanah-e raa;hat hai inti:zaar ay dil
kiyaa hai kis ne ishaarah kih naaz-e bistar khe;Nch

1) to you waiting is a pretext for rest/ease, oh Heart?!
2) who gave you a sign [of command], [saying] 'Lie coquettishly in bed'?!

Notes:

bahaanah : 'Excuse, pretext, plea, pretence; shift, evasion, subterfuge, contrivance, feint, blind; affectation'. (Platts p.180)

 

naaz : 'Blandishment, coquetry, playfulness, amorous playfulness, feigned disdain; dalliance, toying; fondling, coaxing, soothing or endearing expression; --pride, conceit, consequential airs, whims; --softness, delicacy; elegance, gracefulness'. (Platts p.1114)

Nazm:

On the contrary, you ought to wander in the wilderness and roam in the desert, or seek the beloved-- it would be better to die than to endure this torment of waiting. (51)

== Nazm page 50; Nazm page 51

Bekhud Dihlavi:

To lie in bed waiting for the beloved, or waiting for sleep, is flagrant rest-seeking. The beloved's promise didn't imply that the lover should lie around luxuriously in bed. If the beloved hasn't come as promised, then one should search out the reason for her not coming. If the lover is in a state of absolute hopelessness, then he can pass the time absorbed in wine-drinking, desert-wandering, rending his garments, lamenting, and many other such tasks. And if even if a man should be simply lying in bed tossing and turning and waiting for sleep, there can be many pursuits possible in that situation. The meaning is that for every type of man, seeking rest is forbidden. (96)

Bekhud Mohani:

For the lover, only waiting for the beloved is a source of rest. Whence comes this lying around in bed?! (122)

FWP:

SETS == EXCLAMATION

The idiomatic phrase naaz khe;Nchnaa , 'to practice (or receive) coquetry', is a well-established one; for a clear illustration of its use, see {71,5}. It creates a perfect tone for scolding the heart-- 'Who told you to loll around luxuriously (and/or coquettishly) in bed?!'.

Whatever the lover's heart should be doing, in short, it's not that. The heart has no right to pamper itself, and the lover's rhetorical question in the first line is almost a threat. Of course it could also be an exclamation, since there's no formal question-indicator; or even just an ominous observation about the heart's behavior.

Bekhud Dihlavi offers an inventory of more suitable ways for the lover (and his heart?) to pass the time: the lover should engage in 'wine-drinking, desert-wandering, rending his garments, lamenting, and many other such tasks'. Waiting for the beloved, even endlessly if need be, should be full of unrelieved suffering, with no intervals of repose. The lover is indignant that his heart has sought to take a furlough and have a little nap. The charm of this entirely inshaa))iyah verse is the colloquial tone in which he scolds the dilatory heart. It's just how one would sarcastically reproach an intimate for laziness or negligence.