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Sālhā del talab-ē jām-e Jam az mā mīkard is a ghazal by the 14th-century Persian poet Hāfez of Shiraz. It is no. 142[1] (but in the Ganjoor website, no. 143) in The Divān of Hafez by Muhammad Qazvini and Qasem Ghani (1941), and 136 in the edition of Parviz Natel-Khanlari (1983, 2nd ed.). It is described by A. J. Arberry as "one of the finest poems of Hafez".[2]
In this poem Hafez describes how for years he has looked for the precious cup of Jamshid but in the wrong place. Finally he takes his problem to a "Magian Elder" (that is, to a spiritual guide), who has had the cup all along. The Elder reassures him and counsels him that the answer to his quest lies within himself: Love, not Reason, is the way to find God.
According to Arberry, this ghazal may be one of those from the third and last period of Hafez's life. This period is characterised by "an increasing austerity of style, coupled with a growing tendency towards obscurity and allusiveness".[3] The interpretation of the poem is made more difficult by the fact that in different manuscripts the verses are found in a variety of different orders.
Although the Divan (poetry collection) of Hafez, which was organised after his death by his friend Muhammad Gulandam, is arranged by the usual method of alphabetical order of the rhymes, it is possible to make out to a certain extent which poems are early, middle or late. Arberry, in his analysis of Hafez's style, identifies three phases in the poems. In the first, Hafez's ghazals dealt, like those of his predecessor Saadi, with a single theme; there is little trace of mysticism or Sufic allegory or of Hafez's philosophy of unreason. In the second phase, Hafez began to experiment with introducing two or more themes, or even fragments of themes, at once in the same poem; at the same time, he adopted a more spiritual viewpoint, that life is an insoluble mystery, that cannot be solved with philosophy or legalistic righteousness, but only with unreason and love. In the third phase, Hafez's poems become more severe and more allusive, and almost surrealistic in style. Arberry believes that Hafez's philosophy of unreason would have provided him with spiritual comfort in a period of history which witnessed the terrible devastations and massacres of the Mongols.[6]
Similarly, Dick Davis notes the diverse themes in this ghazal: "In its mixture of various religious groupings, and its mingling of references to both secular pleasures (the wine, the beauties of the last stanza) and mystical insight (Jamshid's cup, Hallaj's martyrdom), and in its recommendation that one look inward for the truth (the pearl one has lost) the poem is typical of Hafez's polyphonic/polysemous poetic strategies."[7]
Jām-e Jam "the cup of Jamshid" was famous in Persian poetry as a cup belonging to the legendary king Jam or Jamshid, in which he could see the whole world. The cup appears in Ferdowsi's Shahnameh, but there the "world-seeing cup" is not Jamshid's but the cup of a later king, Kay Khosrow; however, it is implied that the cup was once Jamshid's, since he is described as knowing all the mysteries of the world.[8] By the time of the mystic poet Sanā'ī the cup is explicitly stated to be Jamshid's.
In Sana'i's mystical narrative poem Ilāhī-Nāma or Elahi-Nameh, one of the six sections tells the story of a king's son who wanted to possess the cup. His father tells him the true spiritual meaning of the cup, which is that to attain eternity, he must leave behind the world, as Kay Khosow did, and annihilate himself.[9]
The "Magian Elder" is literally a Zoroastrian wine-seller (since Muslims were not allowed to sell wine); but in Hafez's poetry it stands for the Pir ("Elder") or Murshid ("Spiritual leader") who helped Sufi disciples in the path leading to union with God.
The name Hakīm "the Wise One" is often given to God in the Qur'an (e.g. Qur'an 2.32, 2.129, etc.).[13] Arberry comments: "Can any doubt remain after this verse that Hafiz intends by the imagery of the wine-cup the ecstatic's rapt vision?"[14]
Verse 8 refers to the Sufi mystic Husayn Mansur Al-Hallaj, who was tortured and hanged for heresy or blasphemy in Baghdad in 922. He is famous for having uttered the phrase ana al-Ḥaqq "I am the Truth" (a description often given to God himself).
A similar idea to this verse is expressed in Hafez's ghazal 407 (in the Qazvini-Ghani edition) Mazra'-ē sabz-e falak, verse 3: "If you go pure and naked like the Messiah to Heaven, from your lamp a hundred rays will reach the Sun."
Bot (literally "Buddha") is a word used in Persian poetry to describe a beautiful youth. The long locks of the beloved are compared to a chain which holds the lover captive. The Elder is advising Hafez that he is now on the right path towards union with God.
Several translators have made versions of this ghazal, among them Walter Leaf (1898), John Payne (1901),[24] Arberry (1947),[25] and Dick Davis (2008).[26] One of the earliest is the following by Herman Bicknell, published in 1875:[27]
Above are the words made by unscrambling T A L A B (AABLT).Our unscramble word finder was able to unscramble these letters using various methods to generate 24 words! Having a unscramble tool like ours under your belt will help you in ALL word scramble games!
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Tovarning narxi : asosiy talab munosabati tovarning potensial narxlari va shu narxlarda sotib olinadigan miqdorlar oʻrtasida boʻladi. Umuman olganda, munosabatlar salbiy, yaʼni narxning oshishi talab miqdorining pasayishiga olib keladi. Bu salbiy munosabat isteʼmol talabi egri chizigʻining pastga tushish qismida mujassamlangan. Salbiy munosabatlar haqidagi taxmin oqilona va intuitivdir. Misol uchun, agar bir gallon sut narxi 5 dollardan 15 dollargacha koʻtarilsa, bu katta narx oshishi boʻladi. Narxning bunday sezilarli oʻsishi isteʼmolchining ushbu mahsulotni 15 dollar narxida kamroq talab qilishiga olib keladi, chunki u nafaqat qimmatroq, balki yangi narx bir gallon sut uchun juda asossizdir.
Shaxsiy foydalanish mumkin boʻlgan daromad: Koʻp hollarda, bir kishining ixtiyorida boʻladigan daromadi (soliq va imtiyozlarni olgandan keyingi daromad) qanchalik koʻp boʻlsa, u kishining sotib olish ehtimoli ham shunchalik yuqori darajada boʻladi.
Isteʼmolchining kelajakdagi narxlar, daromadlar va mavjudlik haqidagi taxminlari: Agar isteʼmolchi tovarning narxi kelajakda yuqori boʻlishiga ishonsa, u tovarni hozir sotib olish ehtimoli koʻproq. Agar isteʼmolchi kelajakda uning daromadi yuqori boʻlishini kutsa, isteʼmolchi tovarni hozir sotib olishi mumkin. Mavjudlik (taʼminot tomoni), shuningdek, bashorat qilingan yoki kutilayotgan mavjudlik ham narxga, ham talabga taʼsir qiladi.
Ushbu roʻyxat toʻliq emas. Xaridorning tovar sotib olish istagi yoki qobiliyatiga tegishli deb topadigan barcha faktlar va holatlar talabga taʼsir qilishi mumkin. Misol uchun, kutilmagan boʻronga duch kelgan odam, havo ochiq va quyoshli boʻlganidan koʻra, soyabon sotib olish ehtimoli koʻproq boʻladi.
Bozordagi isteʼmolchilar soni: Tovarga boʻlgan bozor talabi hozirgi va shuningdek, har xil mumkin boʻlgan narxlarda tovarning boʻlajak isteʼmolchilarining individual talablarini qoʻshish orqali olinadi. Tovar uchun isteʼmolchi bazasi qanchalik katta boʻlsa, unga boʻlgan bozor talabi ham shunchalik koʻp boʻladi.
Iqtisodiyotda talab egri chizigʻi isteʼmolchilar sotib olishga tayyor boʻlgan narx va miqdor oʻrtasidagi bogʻliqlikning grafik tasviridir. Egri chiziq talab miqdori oshishi bilan tovar yoki xizmat narxining qanday oʻzgarishini koʻrsatadi. Egri chiziqdagi har bir nuqta isteʼmol talabining miqdori va mos keladigan bozor narxidir. Grafik talab qonunini koʻrsatadi, agar narx koʻtarilsa, odamlar kamroq narsani sotib oladi va aksincha. Kotlerga koʻra, sakkizta talab holati boʻlishi mumkin:
Chiziqli talab egri chizigʻining qiyaligi oʻzgarmasdir. Talabning egiluvchanligi talab egri chizigʻini pastga siljitganda doimiy ravishda oʻzgaradi, chunki narxning miqdorga nisbati doimiy ravishda pasayadi. Talab egri chizigʻi y oʻqini kesib oʻtgan nuqtada talab cheksiz elastik boʻladi, chunki elastiklik formulasining maxrajida paydo boʻladigan Q oʻzgaruvchisi nolga teng. Talab egri chizigʻi x oʻqini kesib oʻtgan nuqtada elastiklik nolga teng, chunki elastiklik formulasining suratida koʻrinadigan oʻzgaruvchi P nolga teng.[3] Chiziqli talab egri chizigʻining bir nuqtasida talab unitar elastik boʻladi: bir egiluvchanlik. Yuqori narxlarda egiluvchanlik 1 dan katta boʻladi: talab elastik deb ataladi, chunki foiz miqdori oʻzgarishi narx oʻzgarishidan kattaroqdir. Birlik egiluvchanligi nuqtasidan past boʻlgan narxlar uchun elastiklik 1 dan kichik boʻladi va talab noelastik deyiladi.
Mukammal noelastik talab vertikal talab egri chizigʻi bilan ifodalanadi. Talabning mukammal narx egiluvchanligi sharoitida narx talab miqdoriga taʼsir qilmaydi. Narx qanchalik past yoki yuqori boʻlishidan qatʼi nazar, tovarga boʻlgan talab bir xil boʻlib qoladi. Talabning (deyarli) toʻliq elastik boʻlmagan tovarlari odatda oʻrnini bosmaydigan tovarlardir. Masalan, insulin deyarli elastik emas. Qandli diabetga omon qolish uchun insulin kerak, shuning uchun narxning oʻzgarishi talab qilinadigan miqdorga taʼsir qilmaydi. Insulin mutlaqo noelastik emas, chunki haddan tashqari yuqori narx baʼzi odamlarning insulinni butunlay sotib ololmasligiga olib keladi. Boshqa tomondan, agar insulin juda arzon narxda sotilgan boʻlsa, baʼzi odamlar, agar ilgari uni sotib olishga qodir boʻlmasa, koʻproq insulin sotib olishlari mumkin edi. Haddan tashqari narxlarning taʼsiri tufayli hech qanday tovarni haqiqatan ham mukammal darajada egiluvchan deb boʻlmaydi.
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