kab se ;su;hbat big;Rii rahii hai kyuu;N-kar ko))ii banaave ab
naaz-o-niyaaz kaa jhag;Raa aisaa kis ke kane le jaave ab

1) for how long has companionship/society remained spoiled?!-- how would anyone establish/endure it now?!
2) the struggle/combat between coquetry and supplication/longing is such-- how would it bring [anyone] near to anyone now?!



niyaaz : 'Petition, supplication, prayer; —inclination, wish, eager desire, longing; need, necessity; indigence, poverty'. (Platts p.1164)


kane : 'By the side (of, - ke ), near (to), in proximity (to), close (by); to; with, in the possession (of); at; at the house (of)'. (Platts p.857)

S. R. Faruqi:

In the first divan, he has very enjoyably expressed a theme that resembles this one [{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 our companionship became spoiled?]

This one, and verses of this kind, not only widen the circle of ghazal themes, but also bring Mir's poetry near to life, and to the experiences of daily life. At one time Mir expresses sorrow and grief, and the extremest moods of liver-laceratedness; at another time he uses themes based on rakishness and material feelings. At a third time, he says wise and mysterious things; at a fourth time, he speaks of daily matters of love and marriage/domesticity [ta))aahul]. Thus there are countless corners of human thought, experience, emotion, and socialization to which we have access through his poetry.

Then, often and in a majority of places, Mir's expression is complex and his poetics are multi-layered. If we look in the present verse, then for banaave there are two interpretations. One is 'to repair spoiled companionship', and the other is 'to uphold/maintain relations'. For example, falaa;N kii falaa;N sha;x.s se ;xuub bantii hai .

Then in the second line, by placing the word aisaa he has created the implication that not only has the companionship been spoiled for quite some time, as is said in the first line, but also that this is a struggle between coquetry and supplication, and it's a very harsh struggle. If it had been an ordinary struggle, then perhaps it would have been over. Then he says, would such a struggle bring anyone before anyone; that is, outsiders will not understand, and the beloved isn't prepared to even listen to a word.

It's surprising that even with such verses present, people have written about Mir as having a shy/modest temperament, as enduring the extremity of sorrow and still not saying a single word.

Momin has constructed this theme with a commercial and lustful style:

ma((shuuq se bhii ham ne nibhaa))ii baraabarii
vaa;N lu:tf kam hu))aa to yahaa;N pyaar kam hu))aa

[even with the beloved, we maintained an equality
when there, kindness became less, then here, love became less]



I have nothing special to add.