===
0877,
10
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{877,10}

ab ke himmat .sarf kar jo us se jii uch;Te miraa
phir du((aa ay miir mat karyo agar aisaa karuu;N

1) this time, show generosity/favor, so that my inner-self would pull away from her!
2) never give me any blessing/prayer, oh Mir, if I would do such a thing again!

 

Notes:

himmat : 'Mind, thought; anxious thought, solicitude; attention, care ;—inclination, desire, intention, resolution, purpose, design; —magnanimity; lofty aspiration; ambition; —liberality; —enterprise; spirit, courage, bravery; —power, strength, ability; —auspices, grace, favour'. (Platts p.1235)

 

ucha;Tnaa : 'To go away (from, - se ); to withdraw (from); to separate, part (from); to divide; to be separated, detached, severed; to come off (as plaster from a wall); to be dropped or lost; to be alienated (from); to be displeased or offended (with); to be weary (of); to be banished, broken, or disturbed (as sleep); to be scared away; to rebound (as a sword striking a hard body obliquely), glance off, recoil, spring back; to spring, bound, leap again; to slip away'. (Platts p.26)

S. R. Faruqi:

For verses that resemble this one, see:

{1818,9}.

But in the present verse, the very idea that he's expressed is novel. Here, jo has the meaning of 'so that' [kih or taa kih]. That is, the interpretation of the line will be ab se himmat .sarf kar ke meraa kaam kar do kih meraa jii us se ucha;T jaa))e . Here himmat is in its original Arabic meaning-- that is, 'generosity, grace, favor', etc. The speaker is some lover greatly afflicted at heart, and many times he has already prayed for help, that his heart might pull away from the beloved. He probably doesn't succeed in this; or if he succeeds, then the effect doesn't last long.

This time he says to Mir (who is something like a venerable Sufi elder), 'All right, now for the last time make use of your generosity, favor, power-- make a blessing/prayer on my behalf, that my heart would pull away from the beloved. After this, if I ask again, or if my heart would nevertheless be influenced by the beloved's coercion, then don't give me a blessing/prayer!'

The whole verse is such a beautiful picture-album of helplessness, and the compulsion of passion, and the daily affairs that present themselves in passion, that it could hardly be equalled. And in addition, the crest-jewel is that there's also a little bit of pleasantry/wit as well. That is, the speaker himself is serious, but the poet (that is, the narrator) seems to smile at the simplicity or foolishness of the speaker-- for to emerge from the entantlements of passion isn't so easy. Or again, he's smiling at this strange individual who himself is both captivated by passion, and also eager to emerge from it.

FWP:

SETS == EXCLAMATION
MOTIFS == ISLAMIC
NAMES
TERMS

The grammar itself contributes to the enjoyable complexities that SRF describes. Mir is asked to provide a blessing or prayer such that the speaker's 'inner-self would pull away' from the beloved-- an intransitive verb (showing no action on the speaker's own part, unlike the transitive uchaa;Tnaa ) in the subjunctive. Then if this favor is provided, the speaker promises that he will neither deserve nor expect any favor if ever again 'I would do such a thing'. But of course, it's not clear what 'such a thing' is. Getting into such a helpless situation? Letting his inner self out of his control? Letting himself be magnetically drawn to the beloved? Begging for help? Becoming a lover in the first place? Grammatically speaking, these possibilities give the lover agency (through the transitive verb karnaa ) but also uncertainty (through the subjunctive).

Do we really believe the speaker can act under his own volition when it comes to passion? The speaker seems to think so in the second line-- but only of course after he's been extricated once more ('this time') from a situation in which he obviously cannot act under his own volition. He sounds as fervent as an addict pledging that 'this time' will be different-- if he's given one more chance to get clean, he'll never touch any such drug again. As for 'Mir', in his unusual role as venerable Sufistic elder, we have no way of knowing what he might think; we know only that the speaker believes that his blessing or prayer would be effective.