taa chand naaz-e masjid-o-but-;xaanah khe;Nchiye
juu;N sham((a dil bah ;xalvat-e jaanaanah khe;Nchiye
1) how long will you endure/'draw' the coquetry/conceit of mosque and idol-house?
2) like the candle, 'draw' your heart into seclusion with/'of' the beloved
naaz : 'Blandishment, coquetry, playfulness, amorous playfulness, feigned disdain; dalliance, toying; fondling, coaxing, soothing or endearing expression; — pride, conceit, consequential airs, whims
;xalvat : 'Loneliness, solitude; seclusion, retirement, privacy; a vacant place, a private place or apartment, a closet, &c. (to which one retires for privacy); a cell (for religious retirement); — private conference'. (Platts p.493)
jaanaanah : 'A beloved object'. (Steingass p.352)
khe;Nchnaa : 'To draw, drag, pull; to attract, to draw in, suck in, absorb ... to draw out, to stretch; ... to draw tight, to tighten; ... — to draw away or aside (from), to hold aloof ... to withdraw, withhold; ... — to drag out, to endure, suffer, bear'. (Platts p.887)
The illustration cannot be proper, because the candle burns in the mosque, and in the idol-house too, and in the beloved's seclusion too. The point of what Mirza is saying is that you should salute the mosque and the idol-house from only/emphatically far away, and light a candle for the True Beloved.
For how long would you keep making the rounds of the holy places [dair-o-;haram]? The way a candle burns in seclusion, in the same way we would take the heart away into the seclusion of the True Beloved. That is, we would adopt the road of love alone.
SETS
CANDLE: {39,1}
RELIGIONS: {60,2}
For more on Ghalib's unpublished verses, see the discussion in {4,8x}. See also the overview index.
The two religious establishments, mosque and idol-house, are not contrasted; rather, they are lumped together, apparently as meretriciously coquettish and conceited 'beloveds'. Instead of frequenting those houses, one should 'draw' the heart aside, into a ;xalvat-e jaanaanah (see the definitions above). The i.zaafat creates a certain ambiguity-- is this to be a 'private conference' with the beloved, or a kind of 'seclusion' in which one dwells entirely on thoughts of the beloved?
Compare {93,3x}, which establishes grounds for distrusting such 'holy places' [dair-o-;haram].
Asi:
For how long will you endure the coquetry/arrogance of mosque and idol-house, and for how long will you lust for both those places? It's better that, like a candle, you go into the seclusion-chamber of the beloved and be seated there, and have no connection with those holy places [dair-o-;haram].
== Asi, p. 302