dil kii biimaarii se ;xaa:tir to hamaarii thii jam((a
log kuchh yuu;N hii mu;habbat se davaa karte the

1) from/about sickness of the heart, our temperament was collected/composed/tranquil
2) people used to {casually / 'like this'} make a medicine from/about love



;xaa:tir-jam((a : 'Collected, composed, comforted, assured, contented, confident, tranquil, at ease; satisfactory; —collectedness or peace of mind, composure, content, satisfaction, confidence, assurance, encouragement'. (Platts p.484)

S. R. Faruqi:

From the first line, an interesting misunderstanding arises. At first glance, it says that 'we were comfortable about the sickness of the heart-- that it would become cured'. Through the affinity with dil , both ;xaa:tir and jam((a are very fine. In the second line it becomes clear that the matter is quite otherwise, and the real point of our being comfortable is that we have lost all hope of the sickness of the heart being cured.

The second line has the additional pleasure that other people too knew that this sick person could not be cured. But they used to make a medicine mu;habbat se . In this there are several points.

The first is that they used to cure love through love-- that is, they used to cure like with like. In this there are two points: (1) The success of the cure is that the sick person would become well-- that is, love would weaken. (2) But the success of a cure is that love (medicine) should have an effect-- that is, love would increase. Of this too there are two forms: one is that the beloved's love would increase; and the other is that instead of the beloved's love increasing, the sick person's love would have an effect.

After all these various aspects and layers have been mentioned, consider the second point: (2) People used to make a medicine through love-- that is, by means of love.

(3) The third point is that with great love and heartfelt attraction, people used to make medicine for us.

The cool, flat tone of the first line is in fact very deceptive. On the one hand the speaker seems to say that he was seeking an excuse to die; now, since he has a sickness of the heart (he became enmeshed in love), he has become comfortable, for now his wish would be fulfilled (that is, the speaker wished for death). On the other hand, it seems that the speaker is being sarcastic about the world and the affairs of the world-- that he knows that he will not be destined to recover from this sickness. But out of love people gave him medicine; thus he did not forbid their treatment. They kept pursuing their goal, and the speaker kept pursuing his goal: they kept doing treatments, and he kept slowly dying.

On the subject of the sickness of passion Mir has composed many absolutely superb verses, for example


Then, consider the following verses, by way of examples. From the first divan [{560,1}]:

jin jin ko thaa yih ((ishq kaa aazaar mar ga))e
ak;sar hamaare saath ke biimaar mar ga))e

[all those who had this sickness of passion, died
most of those who were sick along with us, died]

From the fourth divan:


In {560,1} there's innate temperament/wit, and {1333,1} has rareness of imagery; but in the present verse the abundance of meaning has given it a different and superior style.



I have nothing special to add.