S. R. Faruqi:

In the second line, to be absorbed in 'self-adornment' and because of 'self-conceit' (pride, not accepting anyone's ideas but her own) to be 'self-less' is very fine. The 'tajnis' [tajnīs] of ḳhvud-ārāʾī , be-ḳhvud , ḳhvud-rāʾī is also extremely excellent. 'Self-adornment' has a relationship with seeing, and 'self-conceit' has a connection with listening. Thus in the verse there's also a the device of very subtle 'collecting and scattering' [laff-o-nashr].

In the second line the yā is for an equation ['A, or in other words B'], and also for choosing one out of the two possibilities. That is, (1) she always remains absorbed in self-adornment; that is, pride has kept her self-less; or (2) either she is absorbed in self-adornment, or else through pride she is self-less.

FWP:

SETS == REPETITION; WORDPLAY
MOTIFS == BEKHUDI
NAMES
TERMS == 'COLLECTING AND SCATTERING'; TAJNIS

That second line is a delight! And I'm so happy that it's possible to keep the effect (more or less, anyway) in English. The beloved is so self-absorbed that she doesn't look at her lover's situation, nor does she listen to his kahe huʾe ḥāl . It's left for us to decide why she ought to show some 'hesitation' or 'deliberation' about this situation-- because he's half-dead and she should have compassion? because it's not in her (self-)interest to finish him off completely? because if she drives him entirely mad he can no longer be so useful to her?

Note for meter fans: The Arabic taʾāmmul is scanned short-long-long because its alif is really only a chair for a hamzah .