shevah apnaa be-parvaa))ii naumiidii se ;Thahraa hai
kuchh bhii vuh ma;Gruur dabe to minnat ham sau baar kare;N

1) our practice/behavior has been settled as carelessness, from despair
2) if that arrogant one would bend/submit even a bit, then we would plead/beseech a hundred times



S. R. Faruqi:

Here too, in weakness/helplessness, is Mir's same special pride and self-regard. This theme he has used with even more informality in the first divan [{450,5}]:

baaham suluuk thaa to u;Thaate the narm garm
kaahe ko miir ko))ii dabe jab biga;R ga))ii

[when there was mutual courtesy, then we endured the good and the bad,
how, Mir, could anyone be controlled/suppressed, when [companionship] became spoiled?]

The difference is only that in {450,5} the theme is, more than the renunciation of the relationship, the inability to maintain the relationship between themselves, and the lack of affinity.

In the present verse, it's the renunciation of the relationship, or a pretense of the renunciation of the relationship, and hope too still remains. Thus there's this vow or acknowledgment that if the beloved would show even a bit of kindness/compassion, then the speaker would flatter her hundreds of times.



This isn't really a very exciting verse; I suppose SRF included it for its psychological subtlety.