95. Kyazi maras; bu kyazi maras: Mohammad Khaar

مَحمِٕد کھار

پھۆلِتھ حیات چُھم ذر ذرس

کیازٕ مرس، بہٕ کیازٕ مرس

IPA:

/pʰoːlitʰ ɦjaːt t͡ʃʰum zar zarəs/

/kʲaːzɨ maras | be kʲaːzɨ maras/

Romanisation:

pholith hayaat chum zar zaras

kyaazi maras, be kyaazi maras

Translation:

Life is bloomed in every particle of mine,

Refuse to die; I refuse to die.

Commentary:

The poet speaks from the station of realisation, where divine life has awakened within him. Every particle of his being is illumined, and so he proclaims, "I refuse to die,” meaning the lower self has perished and he now lives in a life beyond death.

رِندٕ زِندٕ مر سر کر حیٲتی

سۄے حیٲتی چھے سٕتۍ سٕتی

سۄے حیٲتی سر کونہٕ کرس

کیازٕ مرس، بہٕ کیازٕ مرس

IPA:

/rɪnd̪ɪh zɪnd̪ɪh mar ǀ sar kar hyæti/

/soːy hyæti t͡ʃʰe sɨti sɨti/

/soːy hyæti sar koːnɨh karas/

/kʲaːzɨ maras | be kʲaːzɨ maras/

Romanisation:

rindih zindih mar, sar kar hayaeti

soyy hayaeti chey sieeti sieeti

soyy hayaeti sar konih karas

kyaazi maras, be kyaazi maras

Translation:

O ecstatic! die while alive and find the life,

That life stays ever standing nigh.

Why shouldn’t I search for that life?

Refuse to die; I refuse to die.

Commentary:

Dying while alive reflects the path of fana (the annihilation of ego) which is led by what sufis say "موتوا قبل أن تموتوا" i.e.,  “Die before you die.”

Fana reveals the true, eternal life. It is this inner life, discovered after the death of self, that always accompany a seeker. Once the seeker attains this state, the divine life remains permanently present, guiding and sustaining him in every breath.

Thus, the refrain becomes a testament to spiritual immortality.

رِندنےٕ سٕتی زندگی مؠے ہیچِھم

پرچہ موتٕنۍ دیدو مؠے وُچِھم

سر کۆر مؠے نشہِ رہبرس

کیازٕ مرس، بہٕ کیازٕ مرس

IPA:

/rɪndɲieː siːtiː zɪndɡiː meː hɪtʃʰɨm/

/part͡ʃʰi moːtiniː diːdo meː vut͡ʃʰɨm/

/sər koːr me nɪʃɪh rəhbərəs/

kʲaːzɨ mar-ras, bə kʲaːzɨ mar-ras/

Romanisation:

Rindnie seeti zindagi mey hetchhim

Parchi motiniy deedo mey vuchhim

Sar kor mey nishih rehbaras

Kyaazi maras, be kyaazi maras

Words:

Parchi: پرچہ : Evidence

Translation:

Among the ecstatics, life I learned,

And death stood proven before my eye.

The guide revealed the path I yearned,

Refuse to die; I refuse to die.

Commentary:

In Sufism, ecstatic ones refers to those who have been pulled into divine love. Their inner state radiates a life that is not merely biological but spiritual life. The poet says that the real life is with those who have annihilated their ego and become alive with God.

The proof of death being seen by eyes may mean death-before-death. And all this has been made possible by the Guide who leads the seeker from illusion to reality, from ego to God.

چُھکھے بِینا سر گژھ کران

کُس چِھ مران کُس چِھ لسان

جلوٕ دِتھ کُس میٲنِس گرس

کیازٕ مرس، بہٕ کیازٕ مرس

IPA:

/ʧʰʊkʰeː biːnaː sər ɡt͡ʃʰ karɑːn/

/kʊs ʧʰɪh mɑːrɑːn kʊs ʧʰɪh lasɑːn/

/dʒəlwiː dɪt̪ʰ kʊs mɪɑːnɪs ɡaras/

/kʲaːzɨ mar-ras, bə kʲaːzɨ mar-ras/

Romanisation:

Chhukhai beena sar gacch karaan

Kus chhih maran, kus chhih lasan

Jalwih dith kus myaenis garas

Kyazi maras, be kyazi maras

Words:

Lasaan from Lasun: لسان : Bloom

Translation:

If you have sight, then keep seeking the Divine,

See who withers, and who blooms high.

See who is present in this house of mine;

Refuse to die; I refuse to die.

Commentary:

Sight here may mean inner sight (baseerat), not the physical eyes.

In Sufism, anyone whose heart-eye is open must continue seeking the Divine through remembrance, self-purification, and presence.

The ego’s death is fana; the annihilation of the false self. The blossoming is baqa; abiding in Divine life.

The House in Sufi terms is the heart, the place where Divine presence reveals itself.

نۓ کعبس نۓ بُت خانس

سجدٕ کران چُھس پٲنۍ پانس

پآنۍ پانس طواف کرس

کیازٕ مرس، بہٕ کیازٕ مرس

IPA:

/naɪ kaʕbas naɪ but xaːnas/

/sajdih kərɑːn ʧʰus pɑːɳi pɑːns/

/pɑːɳi pɑːns t̪ɑːwaːf karas/

/kʲaːzɨ mar-ras, bə kʲaːzɨ mar-ras/

Romanisation:

nai kaabas nai but khaanas

sajdih karan chhus paeni paanas

paeni paanas tawaaf karas

kyazi maras, be kyazi maras

Translation:

Neither to Kaaba nor to idol-shrine,

This self of mine I bow to, (to sanctify).

Around my being the circle I twine;

Refuse to die; I refuse to die.

Commentary:

In Sufism, the true sanctuary is not an external temple, shrine, mosque, or idol-house. The seeker eventually discovers that the Divine resides within the heart. When the poet says he bows to his own self, he does not mean ego-worship; he means bowing to the inner essence, the Divine spark placed within by God. It is the realization of “man arafa nafsahu faqad arafa rabbahu” (Who knows himself knows his Lord).

Just as pilgrims circle the Kaaba, the seeker now circles the inner Kaaba, the heart polished by remembrance, free from idols of ego, pride, and illusion. The “self” becomes both the pilgrim and the place of pilgrimage, because the Divine presence is witnessed directly inside.

لا نہایت سر گژھہ کرن

تارٕ مرگٕنۍ ییتی ترن

گژھہِ نہ کھوژُن تتھ در درس

کیازٕ مرس، بہٕ کیازٕ مرس

IPA:

/laː nihaːjət sar ˈgætʃʰi ˈkarun/

/taːr mərgənɲiː jeːti ˈtarun/

/ˈgætʃʰi nə kʰoʧʰʊn tətʰ dər dərs/

/kʲaːzɨ mar-ras, bə kʲaːzɨ mar-ras/

Romanisation:

la nihayat sar gachhi karun

taar mergini yeti tarun

gachhi ne khochhun tath dar daras

kyazi maras, be kyazi maras

Words:

Laa-nihaayat: لا نہایت : Boundless, Infinite

Darr Darr: در در : To strain, to drag or pull

Translation:

The boundless yet shall still be probed,

The bridge of death be crossed here only.

Fear not the strain of ego disrobed,

Refuse to die; I refuse to die.

Commentary:

The boundless refers to the Infinite Reality i.e., the Divine, whose depths can never be fully reached. But still a seeker shall be in constant pursuit of this Divine. The path itself is endless because the Divine is infinite. Not just pursue the Divine, one must also "Die before death" i.e., spiritual death during life. One must cross the bridge of ego-death in this world, not wait for physical death. This annihilation of ego leads to Baqa. In annihilating ego, one must not fear the struggle it involves. This struggle is necessary for achieving fana or baqa. In short the poet says that he will not die the lesser death; He seeks the eternal life found only through ego-death.

یُس مٔرۍ مٔرۍ زِندۓ مری

موت مرگ تس کیاہ کری

سیرِ مجمل تسُند سرس

کیازٕ مرس، بہٕ کیازٕ مرس

IPA:

/jus məriː məriː zɪndaɪː məri/

/mɔːt mərg tɛs kjaːh kəri/

/siːrɪ mʊdʒməl tʊsənd saras/

/kʲaːzɨ mar-ras, bə kʲaːzɨ mar-ras/

Romanisation:

Yus maeri maeri zindai marri

Maut marg tes kyah karri

Seer-i mujmal tesund saras

Kyazi maras, be kyazi maras

Words:

Sir e mujmal: سیرِ مجمل : Hidden wisdom

Translation:

One who dies in fragments while alive,

What harm can death attempt or try?

The hidden wisdom I will seek and strive,

Refuse to die; I refuse to die.

Commentary:

The stanza portrays the journey of the seeker who dies in fragments while still alive, shedding ego, desires, and worldly attachments in stages. Such inner death purifies the soul, so that physical death can no longer harm or frighten it. In this state, the heart turns toward the hidden truths of existence, the secret wisdom veiled in the fleeting and ambiguous nature of life. The seeker strives to uncover these divine realities, probing beyond appearances and worldly distractions. And yet, even as the ego dies piece by piece, the soul declares its refusal to perish: “Refuse to die; I refuse to die”, affirming a life that is eternal, awakened, and fully immersed in the Divine.

سجوٗد وجوٗد سر یُس کری

چُھے سُہ حیات، زانہہ نو مری

عزرٲیلس جواب کرس

کیازٕ مرس، بہٕ کیازٕ مرس

IPA:

/sədʒoːd wədʒoːd sar jus kəri/

/tʃʰʊi sʊh hajaːt, zañ noː məri/

/ʕɪzraːjɪls dʒawaːb karas/

/kʲaːzɨ mar-ras, bə kʲaːzɨ mar-ras/

Romanisation:

sajood wajood sar yus karri

chhui su hayat, zanh no marri

Izraailas jawab karas

kyazi maras, be kyazi maras

Translation:

One who probes his self and the Divine,

Is truly alive and shall never die.

The Angel of Death’s call I will decline,

Refuse to die; I refuse to die.

Commentary:

This stanza expresses the profound journey of the seeker who turns inward to probe both the self and the Divine. Such a person, through self-examination and spiritual awareness, attains true life, an inner vitality that transcends the limitations of the physical world. To such person, death is not a force that can claim one who has realised this eternal truth; the Angel of Death holds no sway over the soul that has already “died while alive” in the Divine. By refusing to die, the seeker asserts the immortality of the inner self, which remains forever united with God. 

خود بِینن دل بیدارن

دِیُت آلو مَحمِٕد کھارن

بے خبر یُس، لگہِ کونہٕ درس

کیازٕ مرس، بہٕ کیازٕ مرس

IPA:

/xoːd binən dɪl beɪdɑːrən/

/djut aːlovː məħmɪd kʰɑːrən/

/beː xəbər jus, ləgih konə daras/

/kʲaːzɨ mar-ras, bə kʲaːzɨ mar-ras/

Romanisation:

Khud beenan dil bedaaran

Dyut aalov Mahmid khaaran

Be khabar yus, lagih konih daras

Kyazi maras, be kyazi maras

Words:

Daras lagun: درس لگُن : To get stuck in a difficult position.

Translation:

Self-conscious souls and awakened hearts,

Were called to awareness by Mohammad Khar.

The unaware one; why should he not get stuck,

Refuse to die; I refuse to die.

Commentary:

This verse celebrates the journey of spiritual awakening. “Self-conscious souls and awakened hearts” describes those who have realized the presence of the Divine within themselves. Mohammad Khar calling such people denotes keeping close such beings either as friends or it may also highlight the role of the spiritual guide, who awakens seekers to higher truths, guiding them beyond the illusions of the mundane world. The one who is unaware is bound to be bound by ignorance and ego, and trapped in confusion and worldly attachments .

واللہ اعلم