The Bostan of saadi.. one of the worlds greatest masterpieces
সাদির বোস্টান
আসসলামূয়ালাঈকূমআশা করি সবাই ভাল আছেন ।
আজ আমি আমার ব্লগ এর মাধ্যমে শেখ শাদীর বিখ্যাত বই বোস্তান শেয়ার করতে চাই ...।।
Created by:
Sheikh Mosleh al-Din Saadi Shirazi
World famous Persian -Iranian- 13th century poet
Content
Prologue
Chapter 01: Concerning Justice, Counsel,
andthe Administration of Government
Chapter 02: Concerning Benevolence
Chapter 03: Concerning Love
Chapter 04: Concerning Humility
Chapter 05: Concerning Resignation
Chapter 06: Concerning Contentment
Chapter 07: Concerning Education
Chapter 08: Concerning Gratitude
Chapter 09: Concerning Repentance
Chapter 10: Concerning Prayer
Prologue
In the name of God, the compassionate, the mercifulIn the name
of Him Who created and sustains the world, the Sage Who endowed tongue
with speech. He attains no honor who turns the face from the doer of His
mercy. The kings of the earth prostate themselves before Him in supplication.
He seizes not in haste the disobedient, nor drives away the penitent with
violence. The two worlds are as a drop of water in the ocean of His
knowledge
knowledge
. He withholds not His bounty though His servants sin; upon the surface of
the earth has He spread a feast, in which both friend and for may share.
Peerless He is, and His kingdom is eternal. Upon the head of one He
placeth a crown another he hurleth from the throne to the ground. The fire
of His friend He turneth into a flower garden;
placeth a crown another he hurleth from the throne to the ground. The fire
of His friend He turneth into a flower garden;
through the water of the Nile He sendeth His foes to perdition. Behind
the veil He seeth all, and concealeth our faults with His own goodness.
He is near to them that are downcast, and accepteth the prayers of them that
lament. He knoweth of the things that exist not, of secrets that are untold.
He causeth the moon and the sun to revolve, and spreadeth water upon
the earth. In the heart of a stone hath He placed a jewel; from nothing hath
He created all that is. Who can reveal the secret of His qualities; what eye
can see the limits of His beauty? The bird of thought cannot soar to the
height of His presence, nor the hand of understanding reach to the skirt
of His praise. Think not, O Saadi, that one can walk in the road of purity
except in the footsteps of Mohammed. He is the patriarch of the prophets,
the guide of the path of salvation; the mediator of mankind, and the chief
of the Court of Judgment. What of thy praises can Saadi utter? The mercy
of God be upon thee, O Prophet, and peace!
on the reason for the writing of this book
I traveled in many regions of the globe and passed the days in the company
of many men. I reaped advantages in every corner, and gleaned an ear of
corn from every harvest. But I saw none like the pious and devout men of
Shiraz -upon which land be the grace of God- my attachment with whom
drew away my heart from Syria and Turkey. I regretted that I should go from
the garden of the world empty-handed to my friends, and reflected:
“Travelers bring sugar-candy from Egypt as a present to their friends.
Although I have no candy, yet have I words that are sweeter. The sugar
that I bring is not that which is eaten, but what knowers of truth take away
with respect.”
When I built this Palace of Wealth, [1] I furnished it with ten doors of
instruction. [2]It was in the year 655 that this famous treasury became full
of the pearls of eloquence. A quilted robe of silk, or of Chinese embroidery,
must of necessity be padded with cotton; if thou obtain aught of the silk,
fret not - be generous and conceal the cotton. I have Hear that in the day of
Hope and Fear the Merciful One will pardon the evil for the sake of the
good. If thou see evil in my words, do thou likewise. If one couplet among
a thousand please thee, generously withhold thy fault finding. Assuredly,
my compositions are esteemed in Persia as the priceless musk of Khutan.
Saadi brings roses to the garden with mirth. His verses are like dates
encrusted with sugar - when opened, a stone, [3] is revealed inside.
Concerning Atabak Abu Bakr, son of Saad
Although not desiring to write in praise of kings, I have inscribed this book to
the name of a certain one so that perhaps the pious may say: “Saadi, who
surpassed all in eloquence, lived in the time of Abu Bakr, the son of Sad.”
Thus in this book will his memory remain so long as the moon and sun are
in the skies. Beyond count are his virtues - may the world fulfill his desires,
the heavens be his friend, and the Creator be his guardian.
START
I traveled in many regions of the globe and passed the days in the company
of many men. I reaped advantages in every corner, and gleaned an ear of
corn from every harvest. But I saw none like the pious and devout men of
Shiraz -upon which land be the grace of God- my attachment with whom
drew away my heart from Syria and Turkey. I regretted that I should go from
the garden of the world empty-handed to my friends, and reflected:
“Travelers bring sugar-candy from Egypt as a present to their friends.
Although I have no candy, yet have I words that are sweeter. The sugar
that I bring is not that which is eaten, but what knowers of truth take away
with respect.”
When I built this Palace of Wealth, [1] I furnished it with ten doors of
instruction. [2]It was in the year 655 that this famous treasury became full
of the pearls of eloquence. A quilted robe of silk, or of Chinese embroidery,
must of necessity be padded with cotton; if thou obtain aught of the silk,
fret not - be generous and conceal the cotton. I have Hear that in the day of
Hope and Fear the Merciful One will pardon the evil for the sake of the
good. If thou see evil in my words, do thou likewise. If one couplet among
a thousand please thee, generously withhold thy fault finding. Assuredly,
my compositions are esteemed in Persia as the priceless musk of Khutan.
Saadi brings roses to the garden with mirth. His verses are like dates
encrusted with sugar - when opened, a stone, [3] is revealed inside.
Concerning Atabak Abu Bakr, son of Saad
Although not desiring to write in praise of kings, I have inscribed this book to
the name of a certain one so that perhaps the pious may say: “Saadi, who
surpassed all in eloquence, lived in the time of Abu Bakr, the son of Sad.”
Thus in this book will his memory remain so long as the moon and sun are
in the skies. Beyond count are his virtues - may the world fulfill his desires,
the heavens be his friend, and the Creator be his guardian.
START
Chapter 1
Concerning Justice, Counsel, and
the Administration of Government
বিচারপতি কাউন্সেল এবং সরকারের প্রশাসন
The goodness of God surpasseth imagination; what service can the tongue of
praise perform? Keep, O, God this king, [5] Abu Bakr, beneath whose
shadow is the protection of the people, long established upon his throne,
and make his heart to live in obedience, to Thee. Render fruitful his tree of
hope; prolong his youth, and adorn his face with mercy. O, King! Deck not
thyself in royal garments when thou comest to worship; make thy
supplications like a dervish, saying: “O, God! Powerful and strong Thou art.
I am no monarch, but a beggar in Thy court. Unless Thy helps sustain me,
what can issue from my hand? Succor me, and give me the means of virtue,
or else how can I benefit my people?”If thou rule by day, pray fervently by
night. The great among thy servants wait upon thee at thy door; thus
shouldst thou serve, with thy head in worship upon God's threshold.
Chapter 1
Concerning Justice, Counsel, and the
Administration of Government
The goodness of God surpasseth imagination; what service can the tongue of
praise perform? Keep, O, God this king, [5] Abu Bakr, beneath whose shadow
is the protection of the people, long established upon his throne, and make his
heart to live in obedience, to Thee. Render fruitful his tree of hope; prolong
his youth, and adorn his face with mercy. O, King! Deck not thyself in royal
garments when thou comest to worship; make thy supplications like a dervish,
saying: “O, God! Powerful and strong Thou art. I am no monarch, but a
beggar in Thy court. Unless Thy helps sustain me, what can issue from my
hand? Succor me, and give me the means of virtue, or else how can I benefit
my people?”If thou rule by day, pray fervently by night. The great among
thy servants wait upon thee at thy door; thus shouldst thou serve, with thy
head in worship upon God's threshold.
Noushiravan’s [6] counsel to his son
Thus, when at the point of death, did Noushiravan counsel his son Hormuz:
“Cherish the poor, and seek not thine own comfort. The shepherd should not
sleep while the wolf is among the sheep. Protect the needy, for a king wears
his crown for the sake of his subjects. The people are as the root and the king
is as the tree; and the tree, O son, gains strength from the root. He should not
oppress the people who have fear of injury to his kingdom. Seek not
plenteousness in that land where the people are afflicted by the king. Fear
them that are proud and them that fear not God.”
A discourse concerning travelers
ভ্রমণ কারীদের সম্পর্কে একটি বক্তৃতা
The king who deals harshly with merchants who come from afar closes the
door of well-being upon the whole of his subjects. When do the wise return
to
the land of which they hear rumors of bad custom? If thou desire a good
name, hold merchants and travelers in high esteem, for they carry thy
reputation through the world. Be cautious also lest, being enemies in the
guise of friends, they seek thy injury. Advance the dignities of old friends,
for treachery comes not from them that are cherished. When thy servant
becomes stricken in years, be not unmindful of the obligations towards him.
If old age binds his hand from service, the land of generosity yet remains to
thee.
A story illustrating the need for deliberation
আলচনার প্রয়জনিয়তার চিত্র তুলে ধরে একটি গল্প
There once landed at a seaport of Arabia a man who had widely traveled and
was versed in many sciences. He presented himself at the palace of the king,
who was so captivated by his wisdom and knowledge that he appointed the
traveler to the viziership. With such skill did he perform the duties of that
office that he offended none, and brought the kingdom completely beneath
his sway. He closed the mouths of slanderers, because nothing evil issued
from his hand; and the envious, who could detect no fault in him, bemoaned
their lack of opportunity to do him injury. At the court, however, there were
two beautiful young slaves towards whom the vizier displayed no small
measure of affection. (If thou wouldst that thy ranks endure, incline not thy
heart towards the fair; and though thy love be innocent, have care, for there is
fear of loss.) The former vizier, who had been dismissed to make room for
the newcomer, maliciously carried the story to the king.
“I know not,” he said, “who this new minister may be, but he lives not
chastely in this land. I have heard that he intrigues with two of thy
slaves - he is a perfidious man, and lustful. It is not right that one such as he
should bring ill-fame upon the court. I am not so unmindful of the favors
that I have received at thy hands that I should see these things and remain
silent.”
Angered by what he heard, the king stealthily watched the new vizier, and
when later he observed the latter glance towards one of the slaves, who
returned a covert smile, his suspicion of evil became at once confirmed.
Summoning the minister to his side, he said: “I did not know thee to be
shameless and unworthy. Such a lofty station is not thy proper place, but the
fault is mine. If I cherish one who is of evil nature, assuredly do I sanction
disloyalty in my house. “Since my skirt is free from guilt,” the vizier replied,
“I fear not the malignity of the evil-wisher. I know not who has accused me
of what I have not done.” “This was told to me by the old vizier,” explained
the king. The vizier smiled and said, “Whatever he said is no cause for
wonder. What would the envious man say when he saw me in his former
place? Him I knew to be my enemy that day when Khosrow [7] appointed
him to a lower rank than me. Never till Doomsday will he accept me as a
friend when in my promotion he sees his own decline. If thou wilts give
ear to thy slave I will narrate a story that is apropos.
“In a dream some one saw the Prince of Evil, whose figure was as erect as
a fir-tree and whose face was as fair as the sun. Regarding him, the sleeper
said, “O splendid being! Mankind knows not of thy beauty. Fearful of
countenance do they imagine thee, and hideous have they depicted thee on
the walls of the public baths. The Prince of Evil smiled, “Such is not my
figure,” he replied, “but the pencil was in the hand of an enemy! The root of
their stock did I throw out of Paradise; now in malice do they paint me ugly.
” “In the same way,” continued the vizier, “although my fame is good, the
envious speak ill of me. Those who are guiltless are brave in speech; only he
who gives false weight has fear of the inspector.” “Forsooth,” the king
exclaimed, his anger rising, “I heard this not only from thine enemy. Have I
not seen with my own eyes that among the assemblage of this court thou
regardest none, but those two slaves?”
“That is true,” the vizier said, “But I will explain this matter if thou wilt listen.
Dost thou not know that the beggar eyes the rich with envy? Once, like those
slaves, did I possess both grace and beauty. Two rows of teeth were set behind
my lips, erect like a wall of ivory [8] bricks. One by one, like ancient bridges,
have they fallen - regard me now as here I stand! Why may I not glance with
envy at those slaves when they recall to me the past?” When the wise man
had pierced this pearl of lustrous truth, the king exclaimed: “Better than this
it would be impossible to speak. Permissible it is to look.
toward the fair is one who can thus excuse himself. Had I not in wisdom
acted with deliberation, I should have wronged him through the speech of an
enemy.” To carry the hand quickly to the sword in anger is to carry the back
of the hand to the teeth in regret. Heed not the words of the envious; if thou
actest upon them, remorseful wilt thou be. Admonishing the slandered for
his evil words, the king further increased the dignity of the vizier, who
directed the affairs of the State for many years with justice and benevolence,
and was long remembered for his virtues.
The story of the king whose coat was course
যার কোট ছিল সেই রাজার গল্প
A certain just king habitually wore a coat of coarse material. Some one said to
him: “O, happy king! Make for thyself a coat of Chinese brocade.” “That
which I wear,” the king replied, “affords both covering and comfort; anything
beyond that is luxury. I collect not tribute that I may adorn my person and
my throne. If, like a woman, I ornament my body, how, like a man, can I
repulse the enemy? The royal treasuries are not for me alone - they are filled
for the sake of the army, not for the purchase of ornaments and jewelry.
The story of Darius and the herdsman
দারিয়াস ও পশু পালকের গল্প
Darius, king of Persia, became separated from his retinue while hunting. A
herdsman came running towards him, and the king assuming the man to be
an enemy, adjusted his bow. Thereupon the herdsman cried, “I am no enemy.
Seek not to kill me. I am he who tends the king's horses, and in this meadow
am thusengaged.” Becoming again composed, the king smiled and said,
“Heaven has befriended thee, otherwise would I have drawn the bowstring
to my ear.” “It showeth neither wise administration nor good judgment,”
replied the herdsman, “when the king knows not an enemy from a friend.
Those who are greatest should know those who are least. Many times hast
thou seen me in thy presence, and asked of me concerning the horses and the
grazing fields. Now that I come again before thee thou takest me for an
enemy. More skilled am I, O king, for I can distinguish one horse out of a
hundred thousand. Tend thou thy people as I, with sense and judgment tend
my horses.”
Ruin brings sorrow to that kingdom where the wisdom of the shepherd
exceedsthat of the king.
The story of Abdul Aziz and the pearl
আব্দুল আজিজ ও মুক্তার গল্প
The story is told of Abdul Aziz that he had a pearl of great beauty and value
set in a ring. Shortly after, a severe drought occurred, causing distress among
the people. Moved by compassion, the king ordered the pearl to be sold and
the money that it fetched to be given to the poor. Someone chided him for
doing this, saying, “Never again will such a stone come into thy hands.”
Weeping, the king replied, “Ugly is an ornament upon the person of a king
when the hearts of his people are distressed by want. Better for me is a
stoneless ring than a sorrowing people.” Happy is he who sets the ease of
others above his own. The virtuous desire not their own pleasure at the
expense of others. When the king sleeps neglectfully upon his couch, I trow
not that the beggar finds enviable repose.
The story of how Tukla was rebuked by a devotee
তুকলা কিভাবে একজন ভক্তের ধারা তিরস্কার করা হয়েছিল
Tukla, king of Persia, once visited a devotee and said, “ Fruitless have been
my years. None, but the beggar carries riches from the world when earthly
dignitaries are passed. Hence, would I now sit in the corner of devotion that
I might usefully employ the few short days that yet remain to me.”
The devotee was angered at these words. “Enough!” He cried. “Religion
consists alone in the service of the people; it finds no place in the
prayer-beads, or prayer-rug, or tattered garment. Be a king in sovereignty
and a devotee in purity of morals. Action, not words, is demanded by
religion,
for words without action are void of substance.”
A discourse concerning riches and poverty
ধন দারিদ্র সম্পর্কে একটি বক্তৃতা
Say not that no dignity excels that of sovereignty, for no kingdom is more
free from care than that of the dervish. They are the most lightly burdened
reach the destination first. The poor man is afflicted by lack of bread; the
king by the cares of his kingdom. Though one may rule and other may serve,
though the one be exalted to the height of Saturn and the other languish in
prison, when death has claimed them it will not be possible to distinguish
between the two.
The story of Qazal Arsalan and the fort
কাজল আরসালানের গল্প ও দুর্গ
Qazal Arsalan possessed a fort, which raised its head to the height ofAlwand.
[11] Secure from all was those within its walls, for its roads were a labyrinth,
like the curls of a bride. From a learned traveler Qazal once inquired, “Didst
thou ever, in thy wanderings, see a fort as strong as this?” “Splendid it is,”
was the reply, “but methinks not it confers much strength. Before thee, did
not other kings possess I for a while, then pass away? After thee, will not
other kings assume control, and eat the fruits of the tree of thy hope?” In the
estimation of the wise, the world is a false gem that passes each moment
from one hand to another.
A story of Damascus
দামেস্কের একটি গল্প
Such famine was there once in Damascus that lovers forgot their love. So
miserly was the sky towards the earth that the sown fields and the date-trees
not their lips. Fountains dried up, and no water remained but the tears of the
orphans. If smoke issued from a chimney, naught was it but the sighs of the
widows. Like beggars, the trees stood leafless, and the mountains lost their
verdure. The locusts devoured the gardens, and men devoured the locusts.
At that time came to me a friend on whose bones skin alone remained. I was
astonished, since he was of lofty rank and rich. “O, friend!” Said I, “What
misfortune has befallen thee?” “Where is thy sense?” He answered. “Seest
thou not that the severities of famine have reached their limit? Rain comes
not from the sky, neither do the lamentations of the suffering reach to
heaven.”
“Thou at least,” I urged, “hast naught to fear; poison kills only where there
is no antidote.” Regarding me with indignation, as a learned man regards a
fool, my friend replied, “Although a man be safely on the shore, he stands
not supine while his friends are drowning. My face is not pale through
want; the sorrows of the poorhave wounded my heart. Although, praise be
to Allah, I am free from wounds, I tremble when I see the wounds of
others.” Bitter are the pleasures of him who is in health when a sick man is
at his side. When the beggar has not eaten, poisonous and baneful is one's
food.দামেস্কে এমন দুর্ভিক্ষ একসময় ছিল যা প্রেমীরা তাদের ভালবাসা ভুলে
গিয়েছিল। সুতরাং
দুর্ভাগ্যক্রমে পৃথিবীর দিকে আকাশ ছিল যা বপন করা ক্ষেত এবং খেজুর
গাছ ছিল
তাদের ঠোঁট না। ঝর্ণা শুকিয়ে গেল, আর কোন জল রইল না but
এতিমদের। যদি কোনও চিমনি থেকে ধোঁয়া জারি করা হয় তবে তা কেবল
দীর্ঘশ্বাস নয়
বিধবা। ভিক্ষুকের মতো গাছগুলিও পাতা বিহীন হয়ে দাঁড়িয়েছিল এবং
পর্বতমালা তাদের হারিয়েছিল
তাজাভাব। পঙ্গপালগুলি উদ্যানগুলি গ্রাস করেছিল এবং লোকরা পঙ্গপাল
খেয়েছিল।
এমন সময় আমার কাছে এমন এক বন্ধু এসেছিল যার গায়ে হাড়ের ত্বক
একা ছিল। আমি ছিলাম
তিনি বিস্মিত, যেহেতু তিনি উচ্চমানের এবং ধনী ছিলেন। "ও, বন্ধু!"
আমি বলেছিলাম, "কি
দুর্ভাগ্য তোমাকে ভোগ করেছে? "তিনি বললেন," তোমার বুদ্ধি কোথায়?
" "দেখছ
দুর্ভিক্ষের তীব্রতা কি তাদের সীমাতে পৌঁছেছে? বৃষ্টি আসে
আকাশ থেকে নয়, দুঃখের বিলাপও পৌঁছে না
স্বর্গ। "
আমি অনুরোধ করেছিলাম, "আপনি অন্তত," ভয় পাওয়ার কিছু নেই; বিষ
যেখানে সেখানে হত্যা
কোনও প্রতিষেধক নয় ”
বোকা, আমার বন্ধু জবাব দিয়েছিল, "যদিও একজন মানুষ তীরে নিরাপদে
থাকলেও সে দাঁড়িয়ে আছে
তার বন্ধুরা ডুবে থাকা অবস্থায় সুপারিন নয়। আমার মুখ ফ্যাকাশে হয় না
চান; বেচারা দুঃখ আমার হৃদয় আহত। যদিও, প্রশংসা হোক
আল্লাহর কাছে, আমি ক্ষত থেকে মুক্ত, আমি যখন ক্ষত দেখি তখন কাঁপতে
থাকি
অন্যরা। ”তিক্ততা হ'ল অসুস্থ ব্যক্তি যখন স্বাস্থ্যের সাথে থাকে তখন তার
আনন্দ
তার পাশে ভিক্ষুক যখন না খেয়ে থাকে, তখন বিষাক্ত ও বোকা হয়
খাদ্য.
The story of a bully
একটি বর্বর গল্প
A bully fell down a well and passed the night in wailing and lamenting.
Some one threw a stone down on to his head, and said, “didst thou ever go
to any one's assistance that thou shouldst today cry out for help? Didst
thou ever sow the seeds of virtue? Who would place a salve upon thy
wounds when the hearts of all cry out by reason of thy tyrannies? Across
our path thou didst dig a pit, into which, perforce, hast thou now fallen.”
If thou do evil expect not goodness never does the withered grapevine
bring forth fruit. O, thou who soweth the seed in autumn! I think not that
thou wilst reap the corn at harvest time. If thou nourish the thorn-tree of
the desert, think not that thou wilts ever eat its fruit. Green dates come not
from the poisonous colocynth; when thou sowest seed, hope only for the
fruit of that very seed.
একটি বুলি কূপের নীচে পড়েছিল এবং কাঁদতে কাঁদতে রাত কেটেছিল।
কেউ একজন তাঁর মাথায় পাথর নিক্ষেপ করলেন এবং বললেন, “আপনি কি
কখনও কারও সহায়তায় গিয়েছিলেন যা আজ আপনি সাহায্যের জন্য
চিৎকার করেছিলেন? আপনি কি কখনও পুণ্যের বীজ বপন করেছিলেন?
আপনার অত্যাচারের কারণে যখন সমস্ত লোকের হৃদয় চিৎকার করবে
তখন কে আপনার ক্ষতগুলির উপরে সালভ ফেলবে? আমাদের পথ জুড়ে
আপনি একটি গর্ত খনন করেছেন, যার মধ্যে দিয়ে আপনি এখনই পড়ে
গিয়েছেন ”" আপনি যদি মন্দ কাজ করেন না তবে কল্যাণ আশা করেন না
কখনই শুকনো আঙ্গুর ফল ফল ধরে না। হে শরত্কালে আপনি বীজ বপন
করেন! আমি মনে করি না যে ফসল কাটার সময় আপনি শস্য সংগ্রহ
করবেন। যদি আপনি মরুভূমির কাঁটা গাছকে পুষ্ট করেন তবে ভাববেন না
যে আপনি কখনও তার ফল খাবেন। সবুজ খেজুর বিষাক্ত কলোকিথ থেকে
আসে না; আপনি যখন বীজ বপন করেন, কেবল সেই একই বীজের ফলের
আশা রাখেন।
Concerning Justice, Counsel, and
the Administration of Government
বিচারপতি কাউন্সেল এবং সরকারের প্রশাসন
The goodness of God surpasseth imagination; what service can the tongue of
praise perform? Keep, O, God this king, [5] Abu Bakr, beneath whose
shadow is the protection of the people, long established upon his throne,
and make his heart to live in obedience, to Thee. Render fruitful his tree of
hope; prolong his youth, and adorn his face with mercy. O, King! Deck not
thyself in royal garments when thou comest to worship; make thy
supplications like a dervish, saying: “O, God! Powerful and strong Thou art.
I am no monarch, but a beggar in Thy court. Unless Thy helps sustain me,
what can issue from my hand? Succor me, and give me the means of virtue,
or else how can I benefit my people?”If thou rule by day, pray fervently by
night. The great among thy servants wait upon thee at thy door; thus
shouldst thou serve, with thy head in worship upon God's threshold.
Chapter 1
Concerning Justice, Counsel, and the
Administration of Government
The goodness of God surpasseth imagination; what service can the tongue of
praise perform? Keep, O, God this king, [5] Abu Bakr, beneath whose shadow
is the protection of the people, long established upon his throne, and make his
heart to live in obedience, to Thee. Render fruitful his tree of hope; prolong
his youth, and adorn his face with mercy. O, King! Deck not thyself in royal
garments when thou comest to worship; make thy supplications like a dervish,
saying: “O, God! Powerful and strong Thou art. I am no monarch, but a
beggar in Thy court. Unless Thy helps sustain me, what can issue from my
hand? Succor me, and give me the means of virtue, or else how can I benefit
my people?”If thou rule by day, pray fervently by night. The great among
thy servants wait upon thee at thy door; thus shouldst thou serve, with thy
head in worship upon God's threshold.
Noushiravan’s [6] counsel to his son
Thus, when at the point of death, did Noushiravan counsel his son Hormuz:
“Cherish the poor, and seek not thine own comfort. The shepherd should not
sleep while the wolf is among the sheep. Protect the needy, for a king wears
his crown for the sake of his subjects. The people are as the root and the king
is as the tree; and the tree, O son, gains strength from the root. He should not
oppress the people who have fear of injury to his kingdom. Seek not
plenteousness in that land where the people are afflicted by the king. Fear
them that are proud and them that fear not God.”
A discourse concerning travelers
ভ্রমণ কারীদের সম্পর্কে একটি বক্তৃতা
The king who deals harshly with merchants who come from afar closes the
door of well-being upon the whole of his subjects. When do the wise return
to
the land of which they hear rumors of bad custom? If thou desire a good
name, hold merchants and travelers in high esteem, for they carry thy
reputation through the world. Be cautious also lest, being enemies in the
guise of friends, they seek thy injury. Advance the dignities of old friends,
for treachery comes not from them that are cherished. When thy servant
becomes stricken in years, be not unmindful of the obligations towards him.
If old age binds his hand from service, the land of generosity yet remains to
thee.
A story illustrating the need for deliberation
আলচনার প্রয়জনিয়তার চিত্র তুলে ধরে একটি গল্প
There once landed at a seaport of Arabia a man who had widely traveled and
was versed in many sciences. He presented himself at the palace of the king,
who was so captivated by his wisdom and knowledge that he appointed the
traveler to the viziership. With such skill did he perform the duties of that
office that he offended none, and brought the kingdom completely beneath
his sway. He closed the mouths of slanderers, because nothing evil issued
from his hand; and the envious, who could detect no fault in him, bemoaned
their lack of opportunity to do him injury. At the court, however, there were
two beautiful young slaves towards whom the vizier displayed no small
measure of affection. (If thou wouldst that thy ranks endure, incline not thy
heart towards the fair; and though thy love be innocent, have care, for there is
fear of loss.) The former vizier, who had been dismissed to make room for
the newcomer, maliciously carried the story to the king.
“I know not,” he said, “who this new minister may be, but he lives not
chastely in this land. I have heard that he intrigues with two of thy
slaves - he is a perfidious man, and lustful. It is not right that one such as he
should bring ill-fame upon the court. I am not so unmindful of the favors
that I have received at thy hands that I should see these things and remain
silent.”
Angered by what he heard, the king stealthily watched the new vizier, and
when later he observed the latter glance towards one of the slaves, who
returned a covert smile, his suspicion of evil became at once confirmed.
Summoning the minister to his side, he said: “I did not know thee to be
shameless and unworthy. Such a lofty station is not thy proper place, but the
fault is mine. If I cherish one who is of evil nature, assuredly do I sanction
disloyalty in my house. “Since my skirt is free from guilt,” the vizier replied,
“I fear not the malignity of the evil-wisher. I know not who has accused me
of what I have not done.” “This was told to me by the old vizier,” explained
the king. The vizier smiled and said, “Whatever he said is no cause for
wonder. What would the envious man say when he saw me in his former
place? Him I knew to be my enemy that day when Khosrow [7] appointed
him to a lower rank than me. Never till Doomsday will he accept me as a
friend when in my promotion he sees his own decline. If thou wilts give
ear to thy slave I will narrate a story that is apropos.
“In a dream some one saw the Prince of Evil, whose figure was as erect as
a fir-tree and whose face was as fair as the sun. Regarding him, the sleeper
said, “O splendid being! Mankind knows not of thy beauty. Fearful of
countenance do they imagine thee, and hideous have they depicted thee on
the walls of the public baths. The Prince of Evil smiled, “Such is not my
figure,” he replied, “but the pencil was in the hand of an enemy! The root of
their stock did I throw out of Paradise; now in malice do they paint me ugly.
” “In the same way,” continued the vizier, “although my fame is good, the
envious speak ill of me. Those who are guiltless are brave in speech; only he
who gives false weight has fear of the inspector.” “Forsooth,” the king
exclaimed, his anger rising, “I heard this not only from thine enemy. Have I
not seen with my own eyes that among the assemblage of this court thou
regardest none, but those two slaves?”
“That is true,” the vizier said, “But I will explain this matter if thou wilt listen.
Dost thou not know that the beggar eyes the rich with envy? Once, like those
slaves, did I possess both grace and beauty. Two rows of teeth were set behind
my lips, erect like a wall of ivory [8] bricks. One by one, like ancient bridges,
have they fallen - regard me now as here I stand! Why may I not glance with
envy at those slaves when they recall to me the past?” When the wise man
had pierced this pearl of lustrous truth, the king exclaimed: “Better than this
it would be impossible to speak. Permissible it is to look.
toward the fair is one who can thus excuse himself. Had I not in wisdom
acted with deliberation, I should have wronged him through the speech of an
enemy.” To carry the hand quickly to the sword in anger is to carry the back
of the hand to the teeth in regret. Heed not the words of the envious; if thou
actest upon them, remorseful wilt thou be. Admonishing the slandered for
his evil words, the king further increased the dignity of the vizier, who
directed the affairs of the State for many years with justice and benevolence,
and was long remembered for his virtues.
The story of the king whose coat was course
যার কোট ছিল সেই রাজার গল্প
A certain just king habitually wore a coat of coarse material. Some one said to
him: “O, happy king! Make for thyself a coat of Chinese brocade.” “That
which I wear,” the king replied, “affords both covering and comfort; anything
beyond that is luxury. I collect not tribute that I may adorn my person and
my throne. If, like a woman, I ornament my body, how, like a man, can I
repulse the enemy? The royal treasuries are not for me alone - they are filled
for the sake of the army, not for the purchase of ornaments and jewelry.
The story of Darius and the herdsman
দারিয়াস ও পশু পালকের গল্প
Darius, king of Persia, became separated from his retinue while hunting. A
herdsman came running towards him, and the king assuming the man to be
an enemy, adjusted his bow. Thereupon the herdsman cried, “I am no enemy.
Seek not to kill me. I am he who tends the king's horses, and in this meadow
am thusengaged.” Becoming again composed, the king smiled and said,
“Heaven has befriended thee, otherwise would I have drawn the bowstring
to my ear.” “It showeth neither wise administration nor good judgment,”
replied the herdsman, “when the king knows not an enemy from a friend.
Those who are greatest should know those who are least. Many times hast
thou seen me in thy presence, and asked of me concerning the horses and the
grazing fields. Now that I come again before thee thou takest me for an
enemy. More skilled am I, O king, for I can distinguish one horse out of a
hundred thousand. Tend thou thy people as I, with sense and judgment tend
my horses.”
Ruin brings sorrow to that kingdom where the wisdom of the shepherd
exceedsthat of the king.
The story of Abdul Aziz and the pearl
আব্দুল আজিজ ও মুক্তার গল্প
The story is told of Abdul Aziz that he had a pearl of great beauty and value
set in a ring. Shortly after, a severe drought occurred, causing distress among
the people. Moved by compassion, the king ordered the pearl to be sold and
the money that it fetched to be given to the poor. Someone chided him for
doing this, saying, “Never again will such a stone come into thy hands.”
Weeping, the king replied, “Ugly is an ornament upon the person of a king
when the hearts of his people are distressed by want. Better for me is a
stoneless ring than a sorrowing people.” Happy is he who sets the ease of
others above his own. The virtuous desire not their own pleasure at the
expense of others. When the king sleeps neglectfully upon his couch, I trow
not that the beggar finds enviable repose.
The story of how Tukla was rebuked by a devotee
তুকলা কিভাবে একজন ভক্তের ধারা তিরস্কার করা হয়েছিল
Tukla, king of Persia, once visited a devotee and said, “ Fruitless have been
my years. None, but the beggar carries riches from the world when earthly
dignitaries are passed. Hence, would I now sit in the corner of devotion that
I might usefully employ the few short days that yet remain to me.”
The devotee was angered at these words. “Enough!” He cried. “Religion
consists alone in the service of the people; it finds no place in the
prayer-beads, or prayer-rug, or tattered garment. Be a king in sovereignty
and a devotee in purity of morals. Action, not words, is demanded by
religion,
for words without action are void of substance.”
A discourse concerning riches and poverty
ধন দারিদ্র সম্পর্কে একটি বক্তৃতা
Say not that no dignity excels that of sovereignty, for no kingdom is more
free from care than that of the dervish. They are the most lightly burdened
reach the destination first. The poor man is afflicted by lack of bread; the
king by the cares of his kingdom. Though one may rule and other may serve,
though the one be exalted to the height of Saturn and the other languish in
prison, when death has claimed them it will not be possible to distinguish
between the two.
The story of Qazal Arsalan and the fort
কাজল আরসালানের গল্প ও দুর্গ
Qazal Arsalan possessed a fort, which raised its head to the height ofAlwand.
[11] Secure from all was those within its walls, for its roads were a labyrinth,
like the curls of a bride. From a learned traveler Qazal once inquired, “Didst
thou ever, in thy wanderings, see a fort as strong as this?” “Splendid it is,”
was the reply, “but methinks not it confers much strength. Before thee, did
not other kings possess I for a while, then pass away? After thee, will not
other kings assume control, and eat the fruits of the tree of thy hope?” In the
estimation of the wise, the world is a false gem that passes each moment
from one hand to another.
A story of Damascus
দামেস্কের একটি গল্প
Such famine was there once in Damascus that lovers forgot their love. So
miserly was the sky towards the earth that the sown fields and the date-trees
not their lips. Fountains dried up, and no water remained but the tears of the
orphans. If smoke issued from a chimney, naught was it but the sighs of the
widows. Like beggars, the trees stood leafless, and the mountains lost their
verdure. The locusts devoured the gardens, and men devoured the locusts.
At that time came to me a friend on whose bones skin alone remained. I was
astonished, since he was of lofty rank and rich. “O, friend!” Said I, “What
misfortune has befallen thee?” “Where is thy sense?” He answered. “Seest
thou not that the severities of famine have reached their limit? Rain comes
not from the sky, neither do the lamentations of the suffering reach to
heaven.”
“Thou at least,” I urged, “hast naught to fear; poison kills only where there
is no antidote.” Regarding me with indignation, as a learned man regards a
fool, my friend replied, “Although a man be safely on the shore, he stands
not supine while his friends are drowning. My face is not pale through
want; the sorrows of the poorhave wounded my heart. Although, praise be
to Allah, I am free from wounds, I tremble when I see the wounds of
others.” Bitter are the pleasures of him who is in health when a sick man is
at his side. When the beggar has not eaten, poisonous and baneful is one's
food.দামেস্কে এমন দুর্ভিক্ষ একসময় ছিল যা প্রেমীরা তাদের ভালবাসা ভুলে
গিয়েছিল। সুতরাং
দুর্ভাগ্যক্রমে পৃথিবীর দিকে আকাশ ছিল যা বপন করা ক্ষেত এবং খেজুর
গাছ ছিল
তাদের ঠোঁট না। ঝর্ণা শুকিয়ে গেল, আর কোন জল রইল না but
এতিমদের। যদি কোনও চিমনি থেকে ধোঁয়া জারি করা হয় তবে তা কেবল
দীর্ঘশ্বাস নয়
বিধবা। ভিক্ষুকের মতো গাছগুলিও পাতা বিহীন হয়ে দাঁড়িয়েছিল এবং
পর্বতমালা তাদের হারিয়েছিল
তাজাভাব। পঙ্গপালগুলি উদ্যানগুলি গ্রাস করেছিল এবং লোকরা পঙ্গপাল
খেয়েছিল।
এমন সময় আমার কাছে এমন এক বন্ধু এসেছিল যার গায়ে হাড়ের ত্বক
একা ছিল। আমি ছিলাম
তিনি বিস্মিত, যেহেতু তিনি উচ্চমানের এবং ধনী ছিলেন। "ও, বন্ধু!"
আমি বলেছিলাম, "কি
দুর্ভাগ্য তোমাকে ভোগ করেছে? "তিনি বললেন," তোমার বুদ্ধি কোথায়?
" "দেখছ
দুর্ভিক্ষের তীব্রতা কি তাদের সীমাতে পৌঁছেছে? বৃষ্টি আসে
আকাশ থেকে নয়, দুঃখের বিলাপও পৌঁছে না
স্বর্গ। "
আমি অনুরোধ করেছিলাম, "আপনি অন্তত," ভয় পাওয়ার কিছু নেই; বিষ
যেখানে সেখানে হত্যা
কোনও প্রতিষেধক নয় ”
বোকা, আমার বন্ধু জবাব দিয়েছিল, "যদিও একজন মানুষ তীরে নিরাপদে
থাকলেও সে দাঁড়িয়ে আছে
তার বন্ধুরা ডুবে থাকা অবস্থায় সুপারিন নয়। আমার মুখ ফ্যাকাশে হয় না
চান; বেচারা দুঃখ আমার হৃদয় আহত। যদিও, প্রশংসা হোক
আল্লাহর কাছে, আমি ক্ষত থেকে মুক্ত, আমি যখন ক্ষত দেখি তখন কাঁপতে
থাকি
অন্যরা। ”তিক্ততা হ'ল অসুস্থ ব্যক্তি যখন স্বাস্থ্যের সাথে থাকে তখন তার
আনন্দ
তার পাশে ভিক্ষুক যখন না খেয়ে থাকে, তখন বিষাক্ত ও বোকা হয়
খাদ্য.
The story of a bully
একটি বর্বর গল্প
A bully fell down a well and passed the night in wailing and lamenting.
Some one threw a stone down on to his head, and said, “didst thou ever go
to any one's assistance that thou shouldst today cry out for help? Didst
thou ever sow the seeds of virtue? Who would place a salve upon thy
wounds when the hearts of all cry out by reason of thy tyrannies? Across
our path thou didst dig a pit, into which, perforce, hast thou now fallen.”
If thou do evil expect not goodness never does the withered grapevine
bring forth fruit. O, thou who soweth the seed in autumn! I think not that
thou wilst reap the corn at harvest time. If thou nourish the thorn-tree of
the desert, think not that thou wilts ever eat its fruit. Green dates come not
from the poisonous colocynth; when thou sowest seed, hope only for the
fruit of that very seed.
একটি বুলি কূপের নীচে পড়েছিল এবং কাঁদতে কাঁদতে রাত কেটেছিল।
কেউ একজন তাঁর মাথায় পাথর নিক্ষেপ করলেন এবং বললেন, “আপনি কি
কখনও কারও সহায়তায় গিয়েছিলেন যা আজ আপনি সাহায্যের জন্য
চিৎকার করেছিলেন? আপনি কি কখনও পুণ্যের বীজ বপন করেছিলেন?
আপনার অত্যাচারের কারণে যখন সমস্ত লোকের হৃদয় চিৎকার করবে
তখন কে আপনার ক্ষতগুলির উপরে সালভ ফেলবে? আমাদের পথ জুড়ে
আপনি একটি গর্ত খনন করেছেন, যার মধ্যে দিয়ে আপনি এখনই পড়ে
গিয়েছেন ”" আপনি যদি মন্দ কাজ করেন না তবে কল্যাণ আশা করেন না
কখনই শুকনো আঙ্গুর ফল ফল ধরে না। হে শরত্কালে আপনি বীজ বপন
করেন! আমি মনে করি না যে ফসল কাটার সময় আপনি শস্য সংগ্রহ
করবেন। যদি আপনি মরুভূমির কাঁটা গাছকে পুষ্ট করেন তবে ভাববেন না
যে আপনি কখনও তার ফল খাবেন। সবুজ খেজুর বিষাক্ত কলোকিথ থেকে
আসে না; আপনি যখন বীজ বপন করেন, কেবল সেই একই বীজের ফলের
আশা রাখেন।
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