S. R. Faruqi:

The opening-verse is commonplace, but in it there are also two small points worth noting. The first is that with regard to the enduring of griefs and the showing of patience, do din and juu;N tuu;N are interesting, and the most interesting thing is that in enduring griefs and showing patience-- in both situations-- the preparation for dying continued. That is, to show patience was as troublesome as to endure grief.

The second point is that marne ke muhaiyaa honaa is an idiom, one that is not found in any dictionary. That is, muhaiyaa meaning 'present for use, rendered available', etc., is a modern idiom. (For example, we say ghar kii .zaruurat kaa saaraa saamaan muhaiyaa thaa , or ;hukuumat kaa far.z hai kih ri((aayaa ko ;Gallah muhaiyaa hai .) But muhaiyaa meaning 'ready, arrived, prepared' as Barkati Sahib has written, and as is found in several other dictionaries as well, is not now used [though it is used in Persian, as for example by Bedil].

Even more significantly, jaane ke muhaiyaa , or marne ke muhaiyaa , etc.-- that is, 'ready (for something), arrived' is in no dictionary at all, but Mir has used it again in the fourth divan itself [{1482,11}]:

kab tak yih bad-sharaabii piirii to miir aa))ii
jaane ke ho muhaiyaa ab kar chalo bhalaa kuchh

[how long this 'undignified behavior' [bad-sharaabii ]? -- old age, Mir, has come
having become prepared to go-- enough, now, get a move on!]

By way of a memorandum, I would also report that Mir has used bad-sharaab , bad-sharaabii in several places, but it is not found in any dictionary. Janab Barkati has, relying on Asi, given as a first meaning 'one who has drunk wine and would not remain in control of himself'. But this meaning doesn't seem to be correct, as is clear from the verse above. Apparently that person is called bad-sharaab who would pass his life without balance and without discrimination, whose behavior and character would have no dignity. Thus Mir's verse in the first divan [{83,3}]:

thaa bad-sharaab saaqii kitnaa kih raat mai se
mai;N ne jo haath khe;Nchaa un ne ka;Taar khe;Nchaa

[how 'ill-behaved' the Saqi was, that last night
when I drew my hand back from the wine, he drew out a dagger]

Sauda too has said,

bulbul chaman me;N kis kii hai;N yih bad-sharaabiyaa;N
;Tuu;Tii pa;Rii hai;N ;Guncho;N kii saarii gulaabiyaa;N

[Nightingale, in the garden whose are these 'bad behaviors'?
all the rose-flagons of the branches are lying broken]

FWP:

SETS
MOTIFS == LIFE/DEATH
NAMES
TERMS

The 'kya effect' can be used to make the verse more intriguing by turning the first line into a question ('Did we really endure so many griefs and show so much patience? -- Maybe not, maybe we didn't even live long enough for all that suffering?'). Or it could be turned into a negative exclamation ('As if we endured lots of griefs, and showed lots of patience! We didn't even live long enough for all that!').

If we consider the Steingass definition of muhaiyaa (given above), it seems to include not only the idea of being oneself ready or prepared (the sense that SRF endorses), but also the idea of preparing other things (equipment, necessities), as in the modern idiom he presents. So the second line could of course be read as reporting that the speaker had used his two days of life to prepare himself for dying (2a); but it could also be read as reporting that the speaker had accumulated during those two days a full supply of griefs endured and long-sufferings manifested, so that (the experiences of) those two days represented the 'arranged, available' equipment for the process of dying (2b).

But really, no matter how it's tweaked, the verse still isn't all that exciting.