An American trying to learn Persian
MinorLeagueBP
My name is John and I'm an American trying to learn Persian. I was hoping to
find someone with whom I could trade email and practice my speaking ability.
If you feel like your English needs help, I'm an educated American who can help
you as well. thanks for your time and please feel free to email me.
John
Reza
aha...@my-deja.com
Iranian history, language or culture? Are you afraid of something?
In article <389FAA5C...@iran-zamin.com>,
Sent via Deja.com http://www.deja.com/
Before you buy.
Reza
ava...@my-deja.com
kamran
An mard Amad
An mard bA asbash Amad
An mard dar bArAn Amad
An mard sineh pahloo kard va mord
asbash ham az ghosseh degh kard.
AghA djAn oon bacheh rA sAket bekonid.
MinorLeagueBP <minorl...@aol.com> wrote in message
news:20000208001814...@ng-co1.aol.com...
Padideh
kamran wrote in message <87pq1v$58q$1...@snipp.uninett.no>...
>First lesson :
>
>An mard Amad
>An mard bA asbash Amad
>An mard dar bArAn Amad
>An mard sineh pahloo kard va mord
>asbash ham az ghosseh degh kard.
>
>
>AghA djAn oon bacheh rA sAket bekonid.
dar zemn, begin az derakhtam naran bAlA!
Padideh.
>
P.S. I this man a perfect 'trading' partner for Mr Yaran, or what? I hope
he doesn't read this.
>
Arman
Yaran's Persian is as good as his English...
> >
DariushA
Kamran djaan, your lessons are from some years ago! :)
please see below. :)
>
> First lesson :
>
> An mard Amad
> An mard bA asbash Amad
> An mard dar bArAn Amad
> An mard sineh pahloo kard va mord
> asbash ham az ghosseh degh kard.
More appropriate lessons in IR 'landscape':
Aan Khar ast.
Aan MONGO ast.
Aan Kaftaar ast.
Aan AliBaabaa ast.
Aan Temsaah ast.
Aan Aakhoonds ast.
> AghA djAn oon bacheh rA sAket bekonid.
And a more pertinent sentence here is:
'Aaghaa djaan, oon batcheh-Aakhoond-haa-ro
yavaash bekonid'!
DariushA.
Padideh
Arman wrote
[...]
>>
>> P.S. I this man a perfect 'trading' partner for Mr Yaran, or what? I
hope
>> he doesn't read this.
>>
>
>Yaran's Persian is as good as his English...
>
>
[modest smile]
I do, Arman jAn, very much like your habit of always coming to a clear view.
:-)
Padideh.
KS
Shut up again! mini-brain!
Did anybody ask you why you were learning English?
Not everybody is a spy or kAfar or so.
Reza wrote in message <389FAA5C...@iran-zamin.com>...
>Why do you want to learn Persian?
>
>MinorLeagueBP wrote:
>
yaran
> Padideh.
>
> >
>
> P.S. I this man a perfect 'trading' partner for Mr Yaran, or what? I hope
> he doesn't read this.
>
> >
What the hell is "I this man" ? That man is perhaps one of your men.
Reza
>
> First lesson :
>
> An mard Amad
:-), yAd bAd, yAd bAd An rooz-egArAn, yAd bAd...
gooyand marA tcho zAd mAdar
pestAn be dahan gereftan Amooxt
shabhA bar gAhvArey-e man
bidAr neshast-o xoftan Amooxt
dastam begereft-o pA beh pA bord
tA shivehy-e rAh raftan Amooxt
labxand nahAd bar lab-e man
bar qontchey-e gol shekoftan Amooxt
yek harf-o do harf bar zabAnam
alfAz nahAd-o goftan Amooxt
pas hastiy-e man ze hastiy-e oost
tA hastam-o hast <>dAramash doost<>
-Iraj
xeyr pish, beh yAd-e :-)mAdar:-)... Reza.
Arman
AqA Reza jAn-e gol,
salAm beroye mAhat!
First, thanks for sending this and the other poems to
SCI. People like yourself and dear Manijeh and a few
others are the only ones to bring some culture to this
forum from time to time.
We are lucky to have people like you, and I am
particularly lucky in this case to have read your message
because there is this other person using the name 'Reza'
whose messages I usually skip. (He's one of these dime a
dozen hezbollahi obAS that we get more and more on this
NG). Now I am wondering if I have been skipping any other
of your messages in the past few weeks. It would indeed
be a shame. Perhaps (and this is purely a suggestion, you
do as you wish) you could add a sign to your name so we
could recognize gol from goh. In any case, let me thank
you for your 'zoq' and dedication to type all these
beautiful lines for us.
Now a little question:
I know another version of this poem which you might have
heard as well. It is a deformation of the original poem,
and I always thought it was Iraj Mirza who had written
it. Originally, who is the poet of this poem (is there
another poet by the name Iraj?) and was the deformed
version just created by bikAr people, or does it appear
in the works of another poet like Iraj Mirza?
The second version goes something like;
guyand marA cho zAd mAdar
pestAn be dahan gereftan Amuxt
SabhA bar sar-e gAhvArey-e man
SASid-o andAxt taqsir-e man
yek harf-o do harf bar zabAnam
loqmaro tapAnd dar dahAnam
chon hastiy-e man ze hastiy-e oost
tA pul dahad dAramaS dust
...
And I don't remember the rest.
qorbAnat,
Arman
kamran
Thanks for the poem. I had heard another version
of that too. But now that we are on the "nostalgia line"
here is another:
-------------------------
zAqaky qAleb-e paniry did
beh dahAn bar gereft o zoon parid
bar deraxty neSast dar rAhy
ke az An migozaSt roobAhy
roobah-e por farib o hilat sAz
raft pAye deraxt o kard AvAz
goft bah bah Ce zibAyee
Ce pari Ce domi, ajab pAee
par o bAlat siAh rang o qaSang
nist bAlAtar az siAhy rang
gar xoS AvAz boody o xoS xAn
nabody behtar az to dar morqAn
zAq xaAst keh qAr-qAr konad
tA keh AvAzaS ASkAr konad
to'meh oftAd Coon dahAn begoSood
roobahak jast o to'meh rA berobood.
--------------------------------------
Now what is the moral of the above story ? :)
One of my favorite stories from those years is
the story of "tAjer and tooti" (the merchant and the parrot).
The parrot that asked his owner to give his message to
all those free parrots in india ...
Kamran
Arman
kamran wrote:
>
> Dear Reza
>
> Thanks for the poem. I had heard another version
> of that too. But now that we are on the "nostalgia line"
> here is another:
>
> -------------------------
>
> zAqaky qAleb-e paniry did
> beh dahAn bar gereft o zoon parid
>
> bar deraxty neSast dar rAhy
> ke az An migozaSt roobAhy
>
> roobah-e por farib o hilat sAz
> raft pAye deraxt o kard AvAz
>
> goft bah bah Ce zibAyee
> Ce pari Ce domi, ajab pAee
>
> par o bAlat siAh rang o qaSang
> nist bAlAtar az siAhy rang
>
> gar xoS AvAz boody o xoS xAn
> nabody behtar az to dar morqAn
>
> zAq xaAst keh qAr-qAr konad
> tA keh AvAzaS ASkAr konad
>
> to'meh oftAd Coon dahAn begoSood
> roobahak jast o to'meh rA berobood.
> --------------------------------------
Thx Kamran jAn.
>
> Now what is the moral of the above story ? :)
>
Don't sing with your mouth full?
I know another version of this story as well. It's the
same up to almost the end, except that instead of
starting to qAr-qAr, AqA kalAq puts the cheese under his
wing and says: "bilAx, mA inAro klAs-e aval yAd gerftim"
:-))
> One of my favorite stories from those years is
> the story of "tAjer and tooti" (the merchant and the parrot).
> The parrot that asked his owner to give his message to
> all those free parrots in india ...
Is that the one where at the end the parrot finally free,
says something like: Freedom has to be earned and cannot
be give (or something like that)? If you have it, please
send it. I've been looking for this story for a very long
time. I always thought it was an Indian story. Do you
know who's written it?
My own favorite from those days is the story of the hen
and spider (morq va ankabut). The hen wanted to build her
nest where the spider had her web, but the spider knew
her web is safe as long as the hen was waiting for other
animals in the farm to help her out. At the end when the
hen decides to go ahead and start the project without
help of others the spider knows that it's time to
move...
See... it is no wonder Iranians are so wise. We got
culture behind us:-)
Regards,
Arman
>
> Kamran
dalim
>
> <snipped>
>
> > One of my favorite stories from those years is
> > the story of "tAjer and tooti" (the merchant and the parrot).
> > The parrot that asked his owner to give his message to
> > all those free parrots in india ...
>
> Is that the one where at the end the parrot finally free,
> says something like: Freedom has to be earned and cannot
> be give (or something like that)? If you have it, please
> send it. I've been looking for this story for a very long
> time. I always thought it was an Indian story. Do you
> know who's written it?
>
It is "tooti & Baazargaan" and is from "masnavi" by Rumi (Molavi).
dalim
kamran
Exactly :) Or if you buy cheese please don't sing on your
way home.
> I know another version of this story as well. It's the
> same up to almost the end, except that instead of
> starting to qAr-qAr, AqA kalAq puts the cheese under his
> wing and says: "bilAx, mA inAro klAs-e aval yAd gerftim"
> :-))
>
I had heard this one but with a different outcome, one
similar to the original one. That is the zAq open his
mouth to say that he has read the story in klAse-dovvom
(it was in the second grade I think) and thus dropped the
cheese again.
> > One of my favorite stories from those years is
> > the story of "tAjer and tooti" (the merchant and the parrot).
> > The parrot that asked his owner to give his message to
> > all those free parrots in india ...
>
> Is that the one where at the end the parrot finally free,
> says something like: Freedom has to be earned and cannot
> be give (or something like that)? If you have it, please
> send it. I've been looking for this story for a very long
> time. I always thought it was an Indian story. Do you
> know who's written it?
>
> My own favorite from those days is the story of the hen
> and spider (morq va ankabut). The hen wanted to build her
> nest where the spider had her web, but the spider knew
> her web is safe as long as the hen was waiting for other
> animals in the farm to help her out. At the end when the
> hen decides to go ahead and start the project without
> help of others the spider knows that it's time to
> move...
>
I don't have the story but if my memory serves me right
the story is one of MolAnA's. He had many of these
small sweet stories. Another one I guess was about the
parrot who refused to talk since his owner had hit him
on his head when he spilled the oil (or some other valuable
item) and he had lost his feathers on the top. Then one
day a bald customer comes in and the parrot asks if he
has spilled oil too :) (Now I know many will say: you ignorant
creature this is not from molAnA).
A third story was the story of "singing darvish and the donkey"
(xar beraft). One line I remember which was the last line and
the moral of the poem:
xalq rA taqlideShAn bar bAd dAd ey do sad la'natt bar in taqlid bAd.
And still a third one from the fifth grade by molAnA:
did moosA yek SabAni rA be rAh
koo hami goft ey xodA o ey elAh
to kojAee tA Savam man CAkerat
CAreqat doozam konam Saneh sarat
(and here Moses comes and blames the poor shepherd for
his ignorance and his wrongful interpretation of faith,
where God is not pleased with this reaction by Moses either)
...
har kassi koo bAz mAnd az asle-xeeSh
bAz yAbad roozegAr-e vasle xeeSh
The moral of this one was "don't push your religion on others".
Another favorite which I am not sure of its origin
was the story of the "turtle and the two ducks". The turtle
who opened his mouth when people admired his flying skills
and thus met his end :)
> See... it is no wonder Iranians are so wise. We got
> culture behind us:-)
>
True. The only problem of a very contradictory nature is
how someone like molAna could be produced by the same culture
that after a 1000 year still is able of producing the quite
opposite ?
> Regards,
>
> Arman
>
Regards
Kamran
Yek Irani
gooyand marA tcho zAd mAdar
pestAn be dahan gereftan Amooxt
shabhA bar gAhvArey-e man
pestAn be dahan gereftan Amooxt
dastam begereft-o pA beh pA bord
pestAn be dahan gereftan Amooxt
labxand nahAd bar lab-e man
pestAn be dahan gereftan Amooxt
yek harf-o do harf bar zabAnam
pestAn be dahan gereftan Amooxt
pas hastiy-e man ze hastiy-e oost
pestAn be dahan gereftan Amooxt
pestAn be dahan bAshid :-)
Yek Irani
Padideh
kamran wrote
[...]
>har kassi koo bAz mAnd az asle-xeeSh
>bAz yAbad roozegAr-e vasle xeeSh
>
>The moral of this one was "don't push your religion on others".
You people are amazing! I too had the first 7 years of my formal education
in Iran, and yet I am damned if I remember reading a single one of these
poems/pands. In fact, I hardly remember anything I 'studied' in those days.
Yours scatterbrainedly,
Padideh.
sbc
Yek Irani <YekI...@ee.net> wrote in message
news:7SCo4.447$QM4.12273@news...
Arman
Thank you very much! I'll be adding this piece to our
site. Do you think you may be able to locate "the
merchant and the parrot" story as well? I am sure it must
be somewhere in the Sunlight list. If it can help, the
story goes something like this:
This great beautiful parrot who could speak many
languages was in the cage of a rich merchant who
considered his parrot as his most valuable belonging. The
parrot of course wanted to be set free and join his
friends and family in a far away land. So periodically he
pleaded with the merchant to set him free, but to no
avail.
One day, the merchant tells the parrot that he is going
on a tip to the homeland of the parrot. The parrot asks
him if he can go and see his family to tell them that he
is alive and well, and that he cannot join them because
of being in a cage in a far away land. The merchant
agrees and when he gets to this other land he locates the
tree where resided the family of this parrot. When he
gets there, all the parrots become quite and listen to
the merchant. The merchant delivers the message, and when
he had finished, the whole forest becomes filled with a
deadly silence. Then, all of a sudden, one of the parrots
falls from the top of the tree, and lays on the ground
lifeless. The merchant figures that this parrot died from
the grief caused by his news. Saddened by this event he
returns to his homeland.
As soon as he gets to his house, he goes to the greatest
room in his house where the cage of his parrot was. He
hesitates a bit at the beginning, but finally decides to
tell the parrot what had happened. When the merchant had
finished his story, the parrot was silent for a long
moment, and then all of a sudden he falls to the bottom
of his cage, lifeless...
-----
I am not going to give out the end and wait till you have
a chance to have a look for this story. It is indeed one
of the greatest stories I have ever heard in my life, and
I really really hope we can put our hands on at least the
translation.
Thanks again,
Arman
PBridge130 wrote:
>
> >did moosA yek SabAni rA be rAh
> >koo hami goft ey xodA o ey elAh
> >
> >to kojAee tA Savam man CAkerat
> >CAreqat doozam konam Saneh sarat
>
> Dear Kamran,
>
> The bald parrot story is indeed Masnavi... if I can find the text, I'll post
> it. I had the Moses and the Shepherd verses on hand in english only, sorry...
> but here they are. Moses and the Shepherd is perhaps my favourite from the
> Masnavi (not that I know that many!). At least it's a good, accurate
> translation.
>
> Peter
>
> -------------------------------------------------------------
> Moses saw a shepherd on the way, who was saying, "0 God
> who choosest (whom Thou wilt),
> Where art Thou, that I may become Thy servant and sew Thy
> shoes and comb Thy head?
> That I may wash Thy clothes and kill Thy lice and bring milk
> to Thee, 0 worshipful One;
> That I may kiss Thy little hand and rub Thy little foot,
> (and when) bedtime comes I may sweep Thy little room,
> 0 Thou to whom all my goats be a sacrifice, 0 Thou
> in remembrance of whom are my cries of ay and ah!"
> The shepherd was speaking foolish words in this wise.
> Moses said, "Man, to whom is this (addressed)?"
> He answered, "To that One who created us; by whom this earth
> and sky were brought to sight."
> "Hark!" said Moses, "you have become very backsliding
> (depraved); indeed you have not become a Moslem,
> you have become an infidel.
> What babble is this? what blasphemy and raving? Stuff
> some cotton into your mouth!
> The stench of your blasphemy has made the (whole) world
> stinking: your blasphemy has turned the silk robe
> of religion into rags.
> Shoes and socks are fitting for you, (but) how are such
> things right for (One who is) a Sun?
> If you do not stop your throat from (uttering) these words,
> a fire will come and burn up the people.
> If a fire has not come, (then) what is this smoke? Why has
> your soul become black and your spirit rejected
> (by God)?
> If you know that God is the Judge, how is it right for you
> (to indulge in) this doting talk and familiarity?
> Truly, the friendship of a witless man is enmity: the high
> God is not in want of suchlike service.
> .......
>
> A revelation came to Moses from God-"Thou hast parted
> My servant from Me.
> Didst thou come (as a prophet) to unite, or didst thou
> come to sever?
> So far as thou canst, do not set foot in separation:
> of (all) things the most hateful to Me is divorce.
> I have bestowed on every one a (special) way of acting:
> I have given to every one a (peculiar) form of
> expression.
> In regard to him it is (worthy of) praise, and in regard
> to thee it is (worthy of) blame: in regard to
> him honey, and in regard to thee poison.
> I am independent of all purity and impurity, of all slothfulness
> and alacrity (in worshipping Me).
> I did not ordain (Divine worship) that I might make any profit;
> nay, but that I might do a kindness to (My) servants.
> In the Hindoos the idiom' of Hind (India) is praiseworthy; in
> the Sindians the idiom of Sind is praiseworthy.
> I am not sanctified by their glorification (of Me);
> 'tis they that become sanctified and pearl-scattering
> (pure and radiant).
> I look not at the tongue and the speech; I look at the inward
> (spirit) and the state (of feeling)."
>
> -- Mathnawi II - 1720-1734, 1750-1764
> Translation and Commentary by Reynold A. Nicholson
> The Mathnawi of Jalalu'ddin Rumi
>
Arman
kamran wrote:
>
[zapped to make dAyi happy]
> I don't have the story but if my memory serves me right
> the story is one of MolAnA's. He had many of these
> small sweet stories. Another one I guess was about the
> parrot who refused to talk since his owner had hit him
> on his head when he spilled the oil (or some other valuable
> item) and he had lost his feathers on the top. Then one
> day a bald customer comes in and the parrot asks if he
> has spilled oil too :) (Now I know many will say: you ignorant
> creature this is not from molAnA).
LOL :-))
Well, you sure have made it into a great joke. I am going
to write it up and send it to all my bald friends:-))
> A third story was the story of "singing darvish and the donkey"
> (xar beraft). One line I remember which was the last line and
> the moral of the poem:
> xalq rA taqlideShAn bar bAd dAd ey do sad la'natt bar in taqlid bAd.
I have definitely heard this verse before (probably had
to memorize it as well), but have no idea what the story
was.
>
> And still a third one from the fifth grade by molAnA:
>
> did moosA yek SabAni rA be rAh
> koo hami goft ey xodA o ey elAh
>
> to kojAee tA Savam man CAkerat
> CAreqat doozam konam Saneh sarat
>
> (and here Moses comes and blames the poor shepherd for
> his ignorance and his wrongful interpretation of faith,
> where God is not pleased with this reaction by Moses either)
>
> ...
> har kassi koo bAz mAnd az asle-xeeSh
> bAz yAbad roozegAr-e vasle xeeSh
>
> The moral of this one was "don't push your religion on others".
>
I read Peter's post... Thank you guys, I am beginning to
love SCI again:-)
> Another favorite which I am not sure of its origin
> was the story of the "turtle and the two ducks". The turtle
> who opened his mouth when people admired his flying skills
> and thus met his end :)
No idea about this one either.
>
> > See... it is no wonder Iranians are so wise. We got
> > culture behind us:-)
> >
>
> True. The only problem of a very contradictory nature is
> how someone like molAna could be produced by the same culture
> that after a 1000 year still is able of producing the quite
> opposite ?
It's called (d)evolution Kamran jAn:-(
Much regards, and keep the stories/poems coming,
Arman
> > Regards,
> >
> > Arman
> >
>
> Regards
>
> Kamran
Arman
And thank you!
Now we need a volunteer with a Persian text editor to
type this up.
Much regards,
Arman
PBridge130 wrote:
>
> I thought I had a copy of the bald parrot story, but I was able to come up with
> the one about the parrot who gets the message from India:
>
> Masnavi Volume 1, approximately verses 1547-1854
>
> būd bāzargān-o ō-rā TūTī'yź
> dar qafaS maHbūs zźbā Tūtī'yź
>
> chūn-ke bāzargān safar-rā sāz kard
> sōy-é hendostān shodan āghāz kard
>
> har ghulām-o har kanźzak-rā ze-jūd
> goft bahr-é tō che ār-am? gō-ī zūd
>
> har yakź az way murādź khwāst kard
> jomla-rā wa`da be-dād ān nźk-mard
>
> goft TūTī-rā che khwāh-ī armaghān
> k-ār-am-at az khiTTa-yé hendōstān?
>
> goft-ash ān TūTī ke ān-jā TūTiy-ān
> chūn be-bīn-ī, kon ze-Hāl-é man bayān
>
> k-ān fulān TūTī ke mushtāq-é shomā-st
> az qaZāy-é āsmān dar Habs-é mā-st
>
> bar shomā kard ō salām-o dād khwāst
> w-az shomā chāra-w' rah-é irshād khwāst
>
> goft mź-shāy-ad ke man dar ishtiyāq
> jān deh-am īn-jā be-mīr-am dar firāq?
>
> īn rawā bāsh-ad ke man dar band-é sakht
> gah shomā bar sabza gāhź bar derakht?
>
> īn chon-īn bāsh-ad wafāy-é dōst-ān
> man dar-īn Habs-o shomā dar golestān?
>
> yād ār-īd ay meh-ān z-īn morgh-é zār
> yak SabūHź dar meyān-é marghzār
>
> . . . . . . . . . .
>
> qiSSa-yé Tūtī-yé jān z-īn sān bow-ad
> kō kasź k-ō maHram-é morgh-ān bow-ad
>
> kō yakź morghź Za`īfź bź-gonāh
> w-andarūn-é ō sulaymān bā-sepāh
>
> chūn be-nāl-ad zār bź-shukr-o gelah
> oft-ad andar haft gardūn ghulghulah
>
> . . . . . . . . . .
>
> mard-é bāzargān paZźraft īn payām
> k-ō rasān-ad sōy-é jens az way salām
>
> chūn-ke tā aqSāy-é hendostān rasīd
> dar bayābān TūTī'yź chandź be-dīd
>
> markab istānīd pas āwāz dād
> ān salām-o ān amānat bāz dād
>
> TūTī'yź z-ān TūTiy-ān larzīd bas
> ōftād-o mord-o be-g'sest-ash nafas
>
> shod pashīmān khwāja az goft-é khabar
> goft raft-am dar halāk-é jānwar
>
> īn magar khźsh-ast bā ān TūTiy-ak
> īn magar dō jism būd-o rūH yak?
>
> īn cherā kard-am, cherā dād-am payām
> sōkht-am bźchāra-rā z-īn goft-é khām
>
> . . . . . . . . . .
>
> kard bāzargān tijārat-rā tamām
> bāz ām-ad sōy-é manzil dōst-kām
>
> har ghulāmź-rā be-y-āward armaghān
>
> har kanźzak-rā be-bakhshīd ō neshān
>
> goft TūTī armaghān-é banda kō?
> ān-che dīd-ī w-ān-che goft-ī bāz gō
>
> goft nah, man khwad pashīmān-am az ān
> dast-é khwad khāyān-o angoshtān gazān
>
> man cherā payghām-é khāmź az gezāf
> bord-am az bź-dāneshī-wo az neshāf?
>
> goft ay khwāja pashīmān-ī ze-chīst
> chīst ān k-īn khashm-o gham-rā muqtaZī-st?
>
> goft goft-am ān shikāyat-hāy-é tō
> bā gorōhź TūTiy-ān ham-tāy-é tō
>
> ān yakź TūTī ze-dard-at bōy bord
> zahra-ash be-d'rīd-o larzīd-o be-mord
>
> man pashīmān gasht-am, īn goftan che būd
> lźk chūn goft-am, pashīmānī che sūd?
>
> . . . . . . . . . .
>
> chūn shenīd ān morgh k-ān TūTī che kard
> pas be-larzīd, ōftād-o gasht sard
>
> khwāja chūn dīd-ash fotāda ham-chon-īn
> bar jahīd-o zad kolah-rā bar zamīn
>
> chūn ba-d-īn rang-o ba-d-īn Hāl-ash be-dīd
> khwāja bar jast-o gorībān-rā darīd
>
> goft ay TūTīy-é khwob-é khwash-Hanīn
> īn che būd-at īn cherā gasht-ī chon-īn?
>
> ay darīghā morg-é khwash-āwāz-é man
> ay darīghā ham-dam-o ham-rāz-é man
>
> ay darīghā morgh-é khwash-ilHān-é man
> rāH-é rūH-o rawZa-wo rayHān-é man
>
> gar sulaymān-rā chon-īn morghź bod-y
> kay khwad ō mushghūl-é ān morgh-ān shod-y?
>
> ay darīghā morgh k-ārzān yāft-am
> zūd rōy az rōy-é ō bar tāft-am
>
> ay zabān tō bas zeyān-ī bar warą
> chūn tō-ī gōyā, che gōy-am man to-rā?
>
> ay zabān ham ātesh-o ham kherman-ī
> chand īn ātesh dar-īn kherman zan-ī?
>
> dar nehān jān az tō afghān mź-kon-ad
> gar-che har che gōy-ī-ash ān mź-kon-ad
>
> . . . . . . . . . .
>
> khwāja andar ātash-o dard-o Hanīn
> Sad parākanda hamź goft īn chon-īn
>
> . . . . . . . . . .
>
> ba`d az ān-ash az qafaS bźrūn fekand
> TūTiy-ak parrīd tā shākh-é boland
>
> TūTī-yé morda chon-ān parwāz kard
> k-āftāb az charkh torkī-tāz kard
>
> khwāja Hayrān gasht andar kār-é morgh
> bź-khabar nāgah be-dīd asrār-é morgh
>
> rōy bālā kard-o goft ay `andalīb
> az bayān-é Hāl khwad-mān deh naSīb
>
> ō che kard ān-jā ke tō āmōkht-ī
> sākht-ī makrź-wo mā-rā sōkht-ī?
>
> goft TūTī k-ō ba-fa`l-am pand dād
> ke rahā kon luTf-āwāz-o goshād
>
> z-ān-ke āwāz-at to-rā dar band kard
> khwźshtan morda pay-é īn pand kard
>
> ya`nī ay muTrib shoda bā `ām-o khāS
> morda shaw chūn man ke tā yāb-ī khilāS
>
> . . . . . . . . . .
>
> yak-dō pand-ash dād TūTī por-maZāq
> ba`d az ān goft-ash salām-é al-firāq
>
> khwāja goft-ash fī 'amāni 'llāh be-raw
> mar ma-rā aknūn nomūd-ī rāh-é naw
>
> khwāja bā khwad goft k-īn pand-é man-ast
> rāh-é ō gīr-am ke īn rah rōshan-ast
>
> jān-é man kam-tar ze-TūTī kay bow-ad?
> jān chon-īn bāy-ad ke nźkō-pay bow-ad
>
> tan qafaS shakl-ast, tan shod khār-é jān
> dar ferīb-é dākhil-ān-o khārij-ān
>
> īn-'sh gōy-ad man shaw-am ham-rāz-é tō
> w-ān'sh gōy-ad nay man-am anbāz-é tō
>
> īn-'sh gōy-ad nźst chūn tō dar wujūd
> dar jamāl-o faZl-o dar iHsān-o jūd
>
> ān-'sh gōy-ad har dō `ālam ān-é tō-st
> jomla jān-hā-mān Tufayl-é jān-é to-st
>
> ō cho bīn-ad khalq-rā sar-mast-é khwźsh
> az takabbur mź-raw-ad az dast-é khwźsh
>
> ō na-dān-ad ke hazār-ān-rā chō ō
> dźw afkand-ast andar āb-é jō
>
PBridge130
PBridge130
>merchant and the parrot" story as well?
ArmanjAn,
In English this time? I'm enclosing one of the new modern-english literal
translations from Sunlight. I suppose we ought to ask Dr. Gamard's permission
to post this translation.
Let me know if you need any of these emailed directly for cleaner copy.
Peter
The Merchant and the Parrot
Mathnawi I: 1547-58, 1575-1577, 1586-1592, 1649-1657,
1691-1701, 1815, 1825-1832, 1845-1854
There (once) was a merchant. And he had a parrot, imprisoned in a
cage*-- a beautiful parrot.
(Now) when the merchant prepared for a journey (and) was about
to travel to India,
He spoke to each male and female slave (and asked), out of
generosity, "What shall I bring (back) for you? Answer quickly!"
Each one asked him for something wished, (and) that good man
gave (his) promise to all.
(Then) he said to the parrot, "What present from the journey do
you want, so that I may bring it to you from the region of India."
The parrot answered him,* "When you see the parrots there,*
explain my situation (and) say,
"'The parrot so-and-so, who is yearning to see you, is in my
prison by the decree of the heavens.*
"She sends you greetings of peace and wants justice, and desires
a remedy and the path of right guidance.
"She said, 'Is it proper that I, in (such a state of) yearning,
should give (up my) life here (and) die in separation?
"'Is it right that I (should be) in (such) strict bondage, while
you (are) sometimes on the green grass (and) sometimes on the trees?
"'Is the faithfulness of (true) friends like this, (that) I (am) in
prison and you (are) in the rose garden?'
"O great ones, bring (to mind) the memory of this weeping bird,
(by drinking) a dawn cup (of wine)* among the grassy meadows!"
. . . . . . . . . .
(Since) the story of the [ordinary] parrot of the soul is like this,
where is one who is the [chosen] confidant of the birds?*
Where is a bird (who is) helpless and without sin,* and (yet)
within him (is a) Solomon* with (his entire) army?
When he cries out bitterly, (but) without gratitude or complaint, a
clamor [to aid him] occurs in the seven heavens!
. . . . . . . . . .
The man of trade accepted this message (and agreed) that he would
deliver the greeting from her to (her on) kind.
When he reached the farthest regions of India, he saw some
parrots in a wilderness.
He held back (his) mount (from going), then gave a shout: he
delivered the greeting and returned that (which he had been given in)
trust.
Among those parrots, one parrot trembled greatly, fell, died, and
stopped breathing.
The merchant became sorry about telling (such) news, (and) he
said, "I went in destruction of (that) animal.
"Is this one, perhaps, a relative of that little parrot? (Or) was
this, perhaps, (a case of) two bodies and one spirit?
"Why did I do this? Why did I deliver the message (and) burn up
the helpless (creature) by means of this crude speech?"
. . . . . . . . . .
The merchant finished his trading (and) returned to (his) home,
satisfying (the best hopes of his) friends.*
He brought a present to each male slave (and) gave a share to each
female slave.
The parrot said, "Where is (this) slave's present? Tell what you
saw and said!"
(The merchant) replied, "No. I am myself (very) sorry about that,
(and am) chewing my hands and biting (my) fingers (over it).
"Why did I foolishly bring (such) a crude message out of
ignorance and thoughtlessness?"
(The parrot) said, "O master, why are you (so) regretful? What is
it that calls for (all) this anger and sorrow?"
He replied, "I told your complaints to a group of your
fellow parrots.
"That one parrot-- her heart broke from getting wind of your pain,
and she trembled and died.
"I became regretful (and thought), 'Why was (the use of) saying
this?' But since I had (already) spoken, what was the benefit of
remorse?"
. . . . . . . . . .
When she heard about what that parrot did, she then trembled,*
fell, and became cold.
When the master saw her fallen like this, he jumped up and hurled
(his) cap on the ground.
(And) when the master saw her with this appearance and
condition, he leaped up and tore the upper front (of his robe).
He said, "O beautiful and sweet-crying parrot, what happened to
you? Why did you become like this?
"Oh what sorrow! My sweet-sounding bird! Oh what misery! My
close companion and confidant!
"Oh what regret! My sweet-singing bird! The wine of (my) spirit,
(my) garden, and my sweet basil!*
"If Solomon* had had a bird like you, he never would have
become occupied with (all) those (other) birds.
"Oh what a pity! The bird which I got (so) cheaply! (Yet how)
quickly I turned my face away from her face!*
"O tongue! You are a great injury to mankind!* (But) since you are
talking,* what can I say to you?
"O tongue! You are both the fire and the harvest stack. How long
will you set fire* to this harvest stack?
"(My) soul is lamenting in secret because of you, even though it
keeps doing everything you tell it (to do)."
. . . . . . . . . .
The merchant, in (a state of) burning, and agony, and yearning,
kept saying a hundred scattered and disturbed (things) such as this.
. . . . . . . . . .
After that, he threw her out of the cage. The little parrot flew to
a high branch--
The dead parrot made such a (swift) flight, (it resembled) the sun
when it charges forth, like a Turk,* from the sky [and rises up at
dawn].
The merchant became bewildered by the bird's action. All of a
sudden, (still) without understanding, he saw (that there were)
secrets involving the bird.
He raised his head and said, "O nightingale, share a portion (of
wisdom) with us in explanation of the situation.
"What did (that parrot) do so that you learned (something),
prepared a trick, and burned us (with sorrow)?"
The parrot answered, "She gave me advice by her (very) action,
meaning, 'Escape* from (attachment to) elegance of voice and joyful
expansion [of your breast in song].
"'Because your voice is keeping you in shackles.' She herself
acted dead for the sake of (sending me) this advice,
"Meaning, 'O (you who) have become a singer to (both)
commoners and the elite: become "dead" like me* so that you may find
deliverance!'"
. . . . . . . . . .
The parrot gave him one or two (pieces of) advice, full of
(spiritual) discrimination.* After that, he said to him the
"salaam of parting."*
The merchant said to her, "Go in the protection of Allah. You have
now shown me a new path."
The merchant (then) said to himself, "This is the advice for me: I
will take her path, for this path is luminous.
"How should my soul be inferior to a parrot? The soul ought to
(follow) such as this, for it is a (very) good track (indeed)!"
The body resembles a cage.* The body has become a thorn to the
soul because of the deceptions of those (who are) inside and outside.
This one tells her,* "I am your confidant," and that one tells her,
"No, I am your companion."
This one tells her, "There is none like you in existence with (such)
beauty, and grace, goodness, and generosity."
(And) that one tells her, "Both this world and the next are yours,
(and) all our souls are the (eager) uninvited guests of your soul."
When he sees the people drunk from (being with) him, he loses
control of himself and goes (about full) of pride and arrogance.
He doesn't know that the Devil has thrown thousands (just) like
him into the river's water.*
-- From "The Mathnawî-yé Ma`nawî" [Rhymed Couplets of
Deep Spiritual Meaning] of Jalaluddin Rumi.
Translated from the Persian by Ibrahim Gamard (C)
(with gratitude for R.A. Nicholson's 1926 British trans.,
and A.J. Arberry's 1961 British translation-- "Tales
From the Mathnawi")
Footnotes (C) Ibrahim Gamard.
*a parrot imprisoned in a cage: "In this Story, which illustrates vv.
1540-1545 ["But if you are accepting (the Qur'án), when you read
the stories (of the prophets), the bird, your soul, will be distressed
in its cage./ The bird that is a prisoner in a cage, (if it) is not seeking
to escape, 'tis from ignorance./ The spirits which have escaped from
their cages are the prophets, (those) worthy guides./ From without
comes their voice, (telling) of religion, (and crying), 'This, this is
the way of escape for thee./ By this we escaped from this narrow cage:
there is no means of escape from this cage but this way,/ (That) thou
shouldst make thyself ill, exceedingly wretched, in order that thou
mayest be let out from (the cage of) reputation.'"-- Nicholson's
translation], it is related how a parrot escaped from her cage by
feigning death. Rúmí has borrowed, adapted, and expanded `Attár's
tale of the Hindú sage and the King of Turkistán (Asrár-námah, 90,
6 sqq.), where a parrot plays the same trick with equal success. In
both cases a message is sent by the captive parrot to her mates in
India: on hearing it, they all (`Attár), or one of them (Rúmí), fall to
the ground as though dead. When the news is brought to the caged parrot
by the Hindú sage (`Attár), or by the merchant (Rúmí), she knows
what to do in order to regain her liberty. She 'dies', is cast out of
the cage, and immediately flies away." (Nicholson, Commentary)
*answered him: Nicholson later corrected his translation, based on
the earliest manuscript of the Mathnawi, to: "The parrot said to him"
(from, "The parrot said").
*the parrots there: "i.e. the spirits of departed prophets and saints
and living holy men." (Nicholson, Commentary)
*the decree of the heavens: Nicholson translated, "the destiny of
Heaven," and Arberry, "by heaven's decree." It can be interpreted
either as the direct decree of God in Heaven, or indirectly, as the
decree of God via the "fate" ordained by the planets (the heavenly
spheres). Rumi makes numerous astrological references in the
Mathnawi, but as a Muslim he of course believes that the ultimate
source of destiny is God alone.
*dawn cup (of wine): a metaphor for remembering a dear friend.
Refers to the first cup of wine consumed at dawn by the pre-Islamic
Persians. Four verses later, Rumi refers to another pre-Islamic Arab
custom of pouring out the last drops of wine in memory of past
friends. Alcoholic beverages are, of course, forbidden in Islam.
*the (chosen) confidant of the birds: "The... prophets and saints who
possess the transcendental spirit (rűh-i qudsí) and soar to God on the
wings of love, ecstasy, and self-abandonment." (Nicholson,
Commentary
*helpless and without sin: "These words describe the saint in his
human aspect." (Nicholson, Commentary)
*Solomon: "Solomon, on his accession to the throne, received
homage from the birds, whose speech he had been taught (Qur.
XXVII 16)". (Nicholson, Commentary)
*satisfying (the best hopes of) his friends: Nicholson later corrected
his translation based on the earliest manuscript of the Mathnawi, to:
"returned home (prosperously) to the joy of his friends" (from,
"returned home glad of heart").
*she then trembled: Nicholson later corrected his translation based on
the earliest manuscript of the Mathnawi, to: "thereupon she trembled,
fell" (from, "she trembled exceedingly, fell").
*sweet basil: an aromatic herb used in cooking
*If Solomon: a reference to the story of how God gave Solomon the
ability to understand the speech of the birds (Qur'ân 27:16).
*from her face: "The love that inspires the soul of the mystic cannot
be gained by his own efforts: it is a Divine gift." (Nicholson,
Commentary)
*since you are talking: "i.e. 'since thou art speaking and blaming
thyself'." (Nicholson, Commentary)
*a great injury to mankind: Nicholson later corrected his translation
based on the earliest manuscript of the Mathnawi, to: "thou art a great
damage (very injurious) to mankind" (from "a great damage to me").
*set fire: "The tongue utters both good and evil words: the latter are
compared to a fire which consumes the stack of good words and
works." (Nicholson, Commentary)
*charges like a Turk: an idiom used by Rumi to mean a "rush,
onrush, swift advance." (Nicholson, Commentary) Nicholson used a
variant, which exists in the oldest manuscript, and translated: "as
when the orient sun rushed onward."
*escape: Nicholson used a variant (present in the oldest manuscript),
and translated, "Abandon thy charm of voice, and thy affection (for
thy master)".
*become "dead" like me: refers the sufi interpretation of the saying
attributed to the Prophet Muhammad, "Die before you die" as
involving "mystical death"-- "annihilation" (fanâ) of ego and worldly
attachments, followed by "subsistence" (baqâ) in God.
*full of (spiritual) discrimination: Nicholson translated, "full of
(spiritual) savour," interpreting the Arabic word here (maZâq) as
equivalent to the sufi technical word meaning "spiritual
taste/savor/experience" (Zawq).
*the salaam of parting: "as-salâmu `alaykum" ("(May) the peace (of
God be) upon you"]-- the salutation between Muslims when meeting
and saying farewell.
*the body resembles a cage: Rumi's teaching resembles that of Plato.
However, as a Muslim mystic, he of course believed that the soul is
confined in the "cage" of the body by the Will of God, and also that
the soul can only escape from bondage to worldly attachments (or, in
sufism, what is "other than God") by means of Divine guidance.
*tells her: refers to the soul. Pronouns which refer to the parrot, the
symbol for the soul, are translated here as "her."
*into the river's water: Nicholson translated,"into the water of the
river (of destruction)."
kamran
we had to wait for an alien to get the job done :)
Kamran
kamran
I see that "pestAn" is your favorite part of the body :)
Kamran
kamran
>
> kamran wrote
>
> [...]
> >har kassi koo bAz mAnd az asle-xeeSh
> >bAz yAbad roozegAr-e vasle xeeSh
> >
> >The moral of this one was "don't push your religion on others".
>
> in Iran, and yet I am damned if I remember reading a single one of these
> poems/pands. In fact, I hardly remember anything I 'studied' in those days.
>
> Yours scatterbrainedly,
>
> Padideh.
Westocification :)
What about this one :
xAleh mardjAn (1) and xAleh mardjAn (2)
It was about that egocentric stubborn pigheaded rooster
that defied the authority of xAleh mardjAn and decided
to camp out for the night (you ask me, he was right. think
of spending the night with tens of cackling hens). Then
a storm came in and the poor "stubborn pigheaded egocentric"
rooster got his "mouth serviced up". The next day xAleh mardjAn
found him in poor conditions and of course nurtured him til
he was back on his feet again (giving him chicken soup) but he
definitely had learnt a lesson; never defy the authorities
specially if you are a 'poultry'.
Kamran
kamran
>
> kamran wrote:
> >
>
> [zapped to make dAyi happy]
>
> > I don't have the story but if my memory serves me right
> > the story is one of MolAnA's. He had many of these
> > small sweet stories. Another one I guess was about the
> > parrot who refused to talk since his owner had hit him
> > on his head when he spilled the oil (or some other valuable
> > item) and he had lost his feathers on the top. Then one
> > day a bald customer comes in and the parrot asks if he
> > has spilled oil too :) (Now I know many will say: you ignorant
> > creature this is not from molAnA).
>
> LOL :-))
>
> Well, you sure have made it into a great joke. I am going
> to write it up and send it to all my bald friends:-))
>
> > A third story was the story of "singing darvish and the donkey"
> > (xar beraft). One line I remember which was the last line and
> > the moral of the poem:
> > xalq rA taqlideShAn bar bAd dAd ey do sad la'natt bar in taqlid bAd.
>
> I have definitely heard this verse before (probably had
> to memorize it as well), but have no idea what the story
> was.
>
just a short reminder:
this chap and his donkey on their way to somewhere had to
stay at a "KArevAnsarA" for the night. There he finds
a group of dervishes. What he doesn't know is that they are
hungry. Once seeing the poor chap, they start singing and
dancing and ask him to join in, giving him haShiSh so he
would be less attentive to the events happening around him.
They go round and say "xar beraft" (donkey is gone) and
that poor chap not knowig anything sing along and even louder !
What happened in the meantime was that they took the donkey and
sold it and bought dinner and still more haShiSh, thus
"xalq rA taqlideSan bar bAd dAd
ey do sad laa'nat bar in taqlid bAd"
> >
> > And still a third one from the fifth grade by molAnA:
> >
> > did moosA yek SabAni rA be rAh
> > koo hami goft ey xodA o ey elAh
> >
> > to kojAee tA Savam man CAkerat
> > CAreqat doozam konam Saneh sarat
> >
> > (and here Moses comes and blames the poor shepherd for
> > his ignorance and his wrongful interpretation of faith,
> > where God is not pleased with this reaction by Moses either)
> >
> > ...
> > har kassi koo bAz mAnd az asle-xeeSh
> > bAz yAbad roozegAr-e vasle xeeSh
> >
> > The moral of this one was "don't push your religion on others".
> >
>
> I read Peter's post... Thank you guys, I am beginning to
> love SCI again:-)
>
> > Another favorite which I am not sure of its origin
> > was the story of the "turtle and the two ducks". The turtle
> > who opened his mouth when people admired his flying skills
> > and thus met his end :)
>
> No idea about this one either.
>
O come on, second grade, at the end of the book and therefore
at the end of the year just weeks away from summer:
These two ducks living with their good friend turtle in a
mordAb (wild habitat for wild things I guess). But when
autumn came thay had to leave the place and feeling sad
about the turtle who had to stay all the winter alone,
they came with this idea:
they found a stick holding it at both ends with their beaks
and the turtle in the middle hanging. Once they came over
a village, people pointed at this amzing phenomena: a flying
turtle. This went into turtle's head and shouted:
"what is it guys, havn't you ever seen a turtle flying"
and thus lost his grip and down he went :(
Again: don't talk with your mouth full :)
> >
> > > See... it is no wonder Iranians are so wise. We got
> > > culture behind us:-)
> > >
> >
> > True. The only problem of a very contradictory nature is
> > how someone like molAna could be produced by the same culture
> > that after a 1000 year still is able of producing the quite
> > opposite ?
>
> It's called (d)evolution Kamran jAn:-(
>
> Much regards, and keep the stories/poems coming,
>
What about "belderCin va barzegar" (1) & (2) ?
By the way did yoy read the report in Neshat daily
some months ago about "riz ali, dehqAne fadAkAr".
They had found him in some remote village in AzarbaijAn
living a hard life in his old days. And all that
time I thought he was just another story.
Regards
Kamran
kamran
and the ducks was that when we read it in the class
everyone was clearly affected by that unfortunate fate
the turtle met at the end. One of the lads voicing the
concern of almost everyone in the class asked the teacher:
what heppened then to the ducks ?
Everyone was waiting for him to say something like: "well,
they buried their good friend in a beautiful place and
kept his memory alive ..." but he finished it like this:
one of the ducks said oh look we lost the turtle, he is dead,
the other one said "beh toxm-e Capam" :)
Which was of course pedagogically correct.
Kamran
Padideh
kamran wrote
>
>
>Westocification :)
>
:-) ba'leh ... bekhand ... bAyadam bekhandi, Kamran khAn! [Initially, I,
just life a fool, actually went looking for the meaning of the word.]
Since Mr Maleki told me to go back to my Kamran, etc, I feel absolutely
obligated to communicate. I mean, it'd be rude not to for a start! ;-)
>What about this one :
>
>xAleh mardjAn (1) and xAleh mardjAn (2)
>It was about that egocentric stubborn pigheaded rooster
>that defied the authority of xAleh mardjAn and decided
>to camp out for the night (you ask me, he was right. think
>of spending the night with tens of cackling hens).
Hmmm ... you see, I think xAleh MarjAns' (in plural that is) strength of
character and determination is not always easily distinquishable from her
weakness and domination. And don't roosters just hate that. [It can be fun
dealing with subborn pigheaded egocentric roosters!]
>Then
>a storm came in and the poor "stubborn pigheaded egocentric"
>rooster got his "mouth serviced up". The next day xAleh mardjAn
>found him in poor conditions and of course nurtured him til
>he was back on his feet again (giving him chicken soup)
LOL :-))
> but he
>definitely had learnt a lesson; never defy the authorities
>specially if you are a 'poultry'.
>
Rightly so! However, the power of the (at times bastartd) roosters should
not be underestimated EVER. Some of them put a few hens in their pockets,
as it were! Sadly, for them, though that trick - like all tricks - works
in the short term only.
>Kamran
Padideh.
Arman
Sorry, doesn't sound like a story that would be thought
at our school.
I am starting to remember now, but very vaguely. The
image of a turtle hanging from his teeth by a stick is
oddly familiar.
> > >
> > > > See... it is no wonder Iranians are so wise. We got
> > > > culture behind us:-)
> > > >
> > >
> > > True. The only problem of a very contradictory nature is
> > > how someone like molAna could be produced by the same culture
> > > that after a 1000 year still is able of producing the quite
> > > opposite ?
> >
> > It's called (d)evolution Kamran jAn:-(
> >
> > Much regards, and keep the stories/poems coming,
> >
>
> What about "belderCin va barzegar" (1) & (2) ?
LOL
Go on please. I'm sure I have heard a few stories with
beldercins in them, but can't think of any right now.
>
> By the way did yoy read the report in Neshat daily
> some months ago about "riz ali, dehqAne fadAkAr".
I think I might have missed that issue:-)
> They had found him in some remote village in AzarbaijAn
> living a hard life in his old days. And all that
> time I thought he was just another story.
I am positive to have read about this dehqAn somewhere.
But for the life of me can't remember any details. Does
he save a village from fire?
Do you remember the story of the little girl in Holland
who sticks her finger in a hole in the great wall thus
saving the whole country from getting flooded? 3rd grade
I think.
Regards,
Arman
>
> Regards
>
> Kamran
Arman
I now remember the story very clearly. I think we had the
same teacher:-)
Arman
Reza
Arman wrote:
>
>[...]
>
Adami, zAyandeh ast,
va eshq Ayandeh ast!
barkat-e AsemAnhA az sepehr ast,
va barkat-e jAnhA az *mehr* ast!
-Khajeh Abdollah Ansari
jAnet bi balA Arman jAn, safAy-e vAzhegAnet! First of all I am so sorry
for the delay in getting back to your kind words. I do not check SCI as
frequently as I used to. I will try to share with you all what I have in
my "qooti"! like poetry,... when I feel like I am in the mood of
writing... Your saying about bringing culture to this board reminds me
of this quote from Emam Mohammad Ghazzali: "har keh farhang navarzad,
beh tche arzad!" I have had a long and tiring day and I can hardly think
straight right now. As for the poem it is due to Iraj Mirza, and I had
not heard the funny version before. I, "beh nobehy-e xodam", would like
to THANK Ms. Manijeh for the poems she used to send us and Mr. Qizilbash
(sp?) for a master piece he sent us while ago, I mean Oghab from Dr.
Parviz Natel Khanlari, I truly enjoyed that one. There were some typos
in the poem, I was planning to get back to his post to thank him and
also to mention the typos but I just could not make it.
No offence to any body specific on this board as I have nothing against
anybody in my heart but as for those who are fundamentalists in its
general sense, I should say I have given up understanding them since
long long ago and not in e-life but in real life. I do not know when
they are going to learn that "dar eshq zendeh bAyad, nah dar Adat" Now
that I am saying this I am reminded of a poem due to e.e. cummings which
I guess goes like this: "seeker of truth follow no path... all paths
lead where... truth is here"... Seems it is hard for them to get to the
point that there is no "formula" for truth... As Khajeh Abdollah put it:
"faryAd az m'arefat-e rasmi, va az 'ebAdat-e Adati, ..., va az haqiqat-e
hekAyati"... I wish every body on this board, including myself!, peace
of mind... One more thing! I believe that politics is one of the
dirtiest and ugliest thing to exsit! As we say in Persian: pedar mAdar
nadAreh... I'd like to remind you that one of its meaning (maybe its
real meaning) in Persian is punishment, maybe we humans invented
politics to punish ourselves... I STRONGLY believe that we people are
suffering from nothing... yes nothing... Of course I am talkling about
this dusty sphere! and not just Iran... Maybe I should not have said all
these, I do not know!... Au well, let's hope for "Adamiyat" and for the
days to come when patience, tolerance, love, frienship, knawledge,
analysis, and understanding become a general concern.
Remember and believe me!:
"qam hamtcho abr ast
tchoon bar Ayad, bebArad pArehii
va beravad!"
-Baha Valad (Molana's father)
To be tolerant
To be open-hearted
To be liberal
To be open-minded
To be kind.....
"xob digeh aziz", I have to go "va az in joor harfA"!... [please do not
get mad at me if I did not drop by soon!]
"bas konam ey doost to xod gofteh gir
yek do "seh" mim-o do seh "lAmi" degar!...
"damat garm-o sarat xoosh bAd"...
LOVE FOR EVER, reza (bA hamehy-e qalbash!).
PS0
I talked more than what I thought!
PS1
I had the following "qasideh" of Malek-osh-shoaraay-e Bahar in my files,
he complains why they closed his newspaper and he sighs deeply for
*AAZAADI*! It makes sense to read it these days. "xalAseh aziz", this is
what I have in return to your kind words.
Enjoy!
* | |. . . : : . | .. | / c *
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* *
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|_8_ | _e_w_|| (_)_|_o -
/ . (_S /
Reza
Dear Kamran,
>
> Thanks for the poem. I had heard another version
> of that too. But now that we are on the "nostalgia line"
> here is another:
>
It is me who has to thank you! If it was not for that "nostalgia line" I
would not have come up with the one I quoted. Here is another one that I
truly love.
mA golhAy-e xandAnim, farzandAn-e IRAN-im
mA sarzamin-e xod rA, mAnand-e jAn midAnim
mA bAyad dAnA bAshim, hoshyAr-o binA bAshim
az bahr-e hefz-e IRAN, bAyad tavAnA bAshim
AzAd bAsh ey IRAN, AbAd bAsh ey IRAN
az mA farzandAn-e xod, delshAd bAsh ey IRAN
> -------------------------
>
> zAqaky qAleb-e paniry did
> beh dahAn bar gereft o zoon parid
>
> bar deraxty neSast dar rAhy
> ke az An migozaSt roobAhy
>
> roobah-e por farib o hilat sAz
> raft pAye deraxt o kard AvAz
>
> goft bah bah Ce zibAyee
> Ce pari Ce domi, ajab pAee
>
> par o bAlat siAh rang o qaSang
> nist bAlAtar az siAhy rang
>
> gar xoS AvAz boody o xoS xAn
> nabody behtar az to dar morqAn
>
> zAq xaAst keh qAr-qAr konad
> tA keh AvAzaS ASkAr konad
>
> to'meh oftAd Coon dahAn begoSood
> roobahak jast o to'meh rA berobood.
> --------------------------------------
>
> Now what is the moral of the above story ? :)
>
That reminds me of this line:
"zy tir negah kard-o par-e xish baroo did
goftA: *"zeh keh nAlim? keh az mAst keh bar mAst!"*
********************************************
> One of my favorite stories from those years is
> the story of "tAjer and tooti" (the merchant and the parrot).
> The parrot that asked his owner to give his message to
> all those free parrots in india ...
>
Same in here. That one is absolutely LOVELY. If I go on I can drop you
at least 50 lines of this lovely mathnavi, here are some "beyt"s that I
love and I know by heart...
ey zabAn to bas ziyAni to mar marA
tchoon tooii gooyA tcheh gooyam man to rA
ey zabAn ham ganj-e bi-pAyAn toii
ey zabAn ham ranj-e bidarmAn toii
ham safir-o xo'ey-e morqAn toii
ham anis-e vahshat-e hejrAn toii
tchand amAnam midahi ey bi amAn
ey to zeh kardeh beh kin-e man kamAn
nak beparrAnidehii morq-e marA
dar tcherAgAh-e setam kam kon tcharA
yA javAbam rA begoo yA dAd deh
yA marA zasbAb-e shAdi yAd deh
tootiy-e man morq-e ziraksAr-e man
tarjomAn-e fekrat-o asrAr-e man
andaroon-e tost An tooti nahAn
aks-e oo rA dideh to bar in-o An
mibarad shAdit rA to shAd az oo
mipaziri zolm rA tchoon dAd az oo
ey jAn rA bahr-e tan misooxti
sooxti jAn rA -o tan afrooxti
ey dariqA morq-e xosh AvAz-e man
ey dariqA hamdam-o hamrAz-e man
ey dariqA morq-e arzAn yAftam
zood rooy az rooy-e oo bartAftam
ey dariqA ey dariqA ey dariq
kAntchonAn mAhi nahAn shod zir-e miq
....
dAneh bAshi marqakAnat bartchanand
qontcheh bAshi koodakAnat barkanand
dAnah penhAn kon giyAh-e dAm sho
qontcheh penhAn kon giyA-e bAm sho
har keh oo dAd hosn-e xod rA dar mazAd
sad qazAy-e bad sooy-e oo roo nahAd
tchashm-hA -o xashmhA -o rashkhA
bar sarash rizad tcho Ab az mashkhA
doostAn oo rA zeh qyret midarand
doshmanAn ham roozegArash mibarand
dar panAh-e lotf-e haq bAyad grixt
koo hezArAn lotf bar arvAh rixt
....
xAmooshAneh! (off) Reza (goes!).
Shahin Malekpour
news:38A38E4A...@yahoo.com...
<raised arm> Can _I_ finish this story please? :)
You see, this parrot was no ordinary parrot. He was highly educated.
Before he was caught, he had attended numerous conferences and
seminars on Self Development and Strategic Planning in his jungle.
One of those seminars, given by the top of the tree parrot mentor, was
entitled: "How to Escape from Challenging Predicaments".
The theme was that each situation requires a customised and focused
strategy, often requiring advance consultation with a qualified mentor.
The parrot, upon hearing his master's impending trip to his birth place,
seizes the opportunity to cunningly institute a remote "consultation"
through his master, with his mentor, in his far away exotic jungle which
he missed so dearly.
When his master returns from India, and recounts the tragic event
that followed his passing of the parrot's message -- suddenly a parrot
falls down from a tree dead as the proverbial Monty Python variety --
he unknowingly passes the answer formulated by the "Mentor" to his
own parrot.
The intelligent and educated parrot gives it a thought, _GETS_ the
message, and falls flat on his back.
The distressed merchant, opens the cage to remove the "dead parrot"
and prepare him for the hereinafter ceremonies. When, the parrot, who
was only feigning death, opens his wings to freedom towards his friends,
leaving his signature mark on the merchants forehead. A man who not
only lost his precious companion, but in addition, missed the historic
opportunity of taking the parrot back to the pet shop, where he had
purchased him, and use every shade of words to do with _death_ in the
"thesaurus" to convince the shopkeeper that his parrot was REALLY dead.
Time passed, and centuries later, in a land which today is called England,
that alternative ending was performed by the Monty Python comics, who
immortalised the concept of a "Dead Parrot" to the world's applause.
The moral of the story is that, sometimes, futile struggle to free oneself
from a tight corner is ineffective. It is better to let nature do the job.
yours,
Shahin Malekpour
male...@freewwweb.com
message <882ktj$cdg$1...@News.Dal.Ca> wrote:
>No offence to any body specific on this board as I have nothing against
>anybody in my heart but as for those who are fundamentalists in its
>general sense, I should say I have given up understanding them since
>long long ago and not in e-life but in real life. I do not know when
>they are going to learn that "dar eshq zendeh bAyad, nah dar Adat"
khafesho.
YekI...@ee.net
news:beebasgve98ogqi2p...@4ax.com...
> On Fri, 11 Feb 2000 23:43:46 -0400, Reza <re...@mathstat.dal.ca> in the
> message <882ktj$cdg$1...@News.Dal.Ca> wrote:
>
> >anybody in my heart but as for those who are fundamentalists in its
> >general sense, I should say I have given up understanding them since
> >long long ago and not in e-life but in real life. I do not know when
> >they are going to learn that "dar eshq zendeh bAyad, nah dar Adat"
>
>
neegA kon.... bA sAat pareed too Ab :-)
shenAgar bAshid
Yek Irani
Arman
Thank you very much for all this kindness. Khajeh
Abdollah Ansari is absolutely right in saying 'barkat-e
jAnhA az *mehr* ast!' And your *mehr* in my regards has
always been abundant. Thank you kindly, and I hope I will
have the pleasure of reading you very soon and more often
on SCI.
Warmest regards,
Arman
kamran
This is great. Do you actually know these by heart ? I am
impressed. I remember only a few verses here and there.
the one you sent was from the first grade, wasn't it ?
There was another one in the third year:
dast dar dast-e ham dehim ... mihan xiSh rA konim AbAd
one from Siavosh Kasraii, deraxt:
to qAmat-e boland-e tamanaii ey deraxt ...
and a third one by I wonder who (maybe parviz nateq xAnlari
or abbas yamini Sharif ? )
bAz bArAn
ba taraneh
ba soxanhAye (?) faravAn
michekad bar bAm o xAneh
yAdam Ayad koodaki boodam
chost o chAbok
narm o nAzok ....
Thats all I can remember.
About the "oghAb", was it from "jAmi" ?:
roozy ze sar-e sang oghAbi beh hAvA xAst
az bahr-e tama'e bAl o par xiSh biArast
> ey jAn rA bahr-e tan misooxti
kamran
>
> kamran wrote
> >
> >
> >Westocification :)
> >
>
> :-) ba'leh ... bekhand ... bAyadam bekhandi, Kamran khAn! [Initially, I,
> just life a fool, actually went looking for the meaning of the word.]
>
Sorry, I see it was a mis-spelling, it is actually westoxification.
I don't think you can find this in any dictionary. It was
an invention by the islamic thinker jalAl-e Al-e ahmad.
In his opinion poeple like us had given into the western cultural
influence or westoxified. Sounds like a food poisoning or
chemical intoxication. xodA be sare gorg-e byAboon niAreh.
One of the symptoms is excessive use of foriegn words but
badly pronounced. At the end nobody understands a word of
what you say.
> Since Mr Maleki told me to go back to my Kamran, etc, I feel absolutely
> obligated to communicate. I mean, it'd be rude not to for a start! ;-)
well, adoo Shavad sabab-e xeyr gar xodA xAhad.
Thanks to Maleki (no Mr.) we now communicate.
>
> >What about this one :
> >
> >xAleh mardjAn (1) and xAleh mardjAn (2)
> >It was about that egocentric stubborn pigheaded rooster
> >that defied the authority of xAleh mardjAn and decided
> >to camp out for the night (you ask me, he was right. think
> >of spending the night with tens of cackling hens).
>
> Hmmm ... you see, I think xAleh MarjAns' (in plural that is) strength of
> character and determination is not always easily distinquishable from her
> weakness and domination. And don't roosters just hate that. [It can be fun
> dealing with subborn pigheaded egocentric roosters!]
>
You are twisting the story and making your own conclusions :)
xAleh mardjAn though a female was not at all involved in
any carnal relationship with the rooster. Her interest demonstrated
by her concern was more of a maternal character.
One thing which can be derived of this story is; no matter how
proud a rooster may be, at the end when he is confronted by betrayal
and deceit from those cackling hens, he seeks comfort and support
with his mother because she is the only one who knows of the tricks
played by the "cackling hens".
> >Then
> >a storm came in and the poor "stubborn pigheaded egocentric"
> >rooster got his "mouth serviced up". The next day xAleh mardjAn
> >found him in poor conditions and of course nurtured him til
> >he was back on his feet again (giving him chicken soup)
>
> LOL :-))
>
> > but he
> >definitely had learnt a lesson; never defy the authorities
> >specially if you are a 'poultry'.
> >
>
> Rightly so! However, the power of the (at times bastartd) roosters should
> not be underestimated EVER. Some of them put a few hens in their pockets,
> as it were! Sadly, for them, though that trick - like all tricks - works
> in the short term only.
I think it is important to distinguish between a few roosters and
roosters as a species. Most of the roosters though animals,
completely lack any animal magnetism and spend most of their time
day dreaming of how wonderful it could have been to run and administer
a whole chicken farm on their own.
It is a hard task being a rooster
> Padideh.
Kamran
Padideh
kamran wrote
>Padideh wrote:
>>
>> kamran wrote
>> >
>> >
>> >Westocification :)
>> >
>>
>> :-) ba'leh ... bekhand ... bAyadam bekhandi, Kamran khAn! [Initially,
I,
>> just life a fool, actually went looking for the meaning of the word.]
>>
>
>Sorry, I see it was a mis-spelling, it is actually westoxification.
>I don't think you can find this in any dictionary. It was
>an invention by the islamic thinker jalAl-e Al-e ahmad.
>In his opinion poeple like us had given into the western cultural
>influence or westoxified. Sounds like a food poisoning or
>chemical intoxication. xodA be sare gorg-e byAboon niAreh.
>One of the symptoms is excessive use of foriegn words but
>badly pronounced. At the end nobody understands a word of
>what you say.
>
That's funny. This is what I decided it meant but I thought it was you
who'd made it up.
>
>> Since Mr Maleki told me to go back to my Kamran, etc, I feel absolutely
>> obligated to communicate. I mean, it'd be rude not to for a start! ;-)
>
>well, adoo Shavad sabab-e xeyr gar xodA xAhad.
>
>Thanks to Maleki (no Mr.) we now communicate.
>
>
I wonder if he appreciates your/our gratitude! ;-)
>>
>> >What about this one :
>> >
[xAleh MarjAn deleted]
>>
>
>You are twisting the story and making your own conclusions :)
>xAleh mardjAn though a female was not at all involved in
>any carnal relationship with the rooster. Her interest demonstrated
>by her concern was more of a maternal character.
This is amazing. When I wrote what I wrote I had in mind the so calleld
maternal relationship of someone I know v. well with his control freak
domineering mother. Now ... to my knowledge there has never been a physical
relationship between the two, BUT (and I am not doing a Mehran Maleki here)
the way she acts, there might as well have been.
>One thing which can be derived of this story is; no matter how
>proud a rooster may be, at the end when he is confronted by betrayal
>and deceit from those cackling hens, he seeks comfort and support
>with his mother because she is the only one who knows of the tricks
>played by the "cackling hens".
>
Yes ... this is the message I did not get in the first place. I see what
you mean. I think I even understand what you are saying.
>
>> >Then
>> >a storm came in and the poor "stubborn pigheaded egocentric"
>> >rooster got his "mouth serviced up". The next day xAleh mardjAn
>> >found him in poor conditions and of course nurtured him til
>> >he was back on his feet again (giving him chicken soup)
>>
>> LOL :-))
>>
>> > but he
>> >definitely had learnt a lesson; never defy the authorities
>> >specially if you are a 'poultry'.
>> >
>>
>> Rightly so! However, the power of the (at times bastartd) roosters
should
>> not be underestimated EVER. Some of them put a few hens in their
pockets,
>> as it were! Sadly, for them, though that trick - like all tricks -
works
>> in the short term only.
>
>
>I think it is important to distinguish between a few roosters and
>roosters as a species. Most of the roosters though animals,
>completely lack any animal magnetism and spend most of their time
>day dreaming of how wonderful it could have been to run and administer
>a whole chicken farm on their own.
>
>It is a hard task being a rooster
>
Soooooo true! hAlA mA ham yeah "chicken Farmi" beh in roosterA neshoon
bedim keh daydreaming az YAdeshoon bereh.
I'm only joking, of course. The theory, I hear, is that at times like this,
the hen continues to work on and expand her circle of influence rather than
trying to change the daydreaming bugger!
>
>Kamran
I'd still say: Mummy's boy nabAshid,
Padideh.
Reza
>
> On Fri, 11 Feb 2000 23:43:46 -0400, Reza <re...@mathstat.dal.ca> in the
> message <882ktj$cdg$1...@News.Dal.Ca> wrote:
>
> >anybody in my heart but as for those who are fundamentalists in its
> >general sense, I should say I have given up understanding them since
> >long long ago and not in e-life but in real life. I do not know when
> >they are going to learn that "dar eshq zendeh bAyad, nah dar Adat"
>
jAhAn-o har tcheh dar oost sahl-o moxtasar ast
zeh ahl-e m'arefar in moxtasar dariq madAr
Believe it or not, I did not mean to offend you, just because it is not
in my "marAm" at all. I should also say I am not interested in e-fights
at all. I am sorry for what happened in July, I was so "talx" for a few
days for obvious reasons. I wish peace and success to our people.....
Anyways...
xodAyat biyAmorzAd..., Amen.....
PS
"mA beh andaki az adab mohtAj tarim, az Ankeh be besyAri elm."
Reza
I am reminded of this one from Iraj again.
pesar ro qadr-e mAdar dAn keh dA'em
keshad ranj-e pesar bitchAreh mAdar
negahdAri konad noh mAh-o noh rooz
torA tchoon jAn bebar bitchAreh mAdar
az in pahloo beh An pahloo naqaltad
shab az bim-e xatar bitchAreh mAdar
bevaqt-e zAdan-e to marg-e xod rA
begirad dar nazar bitchAreh mAdar
agar yek atseh Ayad az damAqat
parad hooshash ze sar bitchAreh mAdar
agar yek sorfehy-e bijA namAii
xorad xoon-e jegar bitchAreh mAdar
bArAy-e inkeh shab rAhat bexAbi
naxAbad tA sahar bitchAreh mAdar
do sAl az geyehy-e rooz-o shab-e to
nadAnad xAb-o xar bitchAreh mAdar
tchodandAn Avari ranjoor gardi
keshad ranj-e degar bitchAreh mAdar
sepas tchoon pA gerefti tA nayofti
xorad qam bishtar bitchAreh mAdar
to tA yek moxtasar jAni begiri
konad jAn moxtasar bitchAreh mAdar
bemaktab tchoon ravi tA bAz gardi
bovad tchshmash bedar bitchAreh mAdar
agar yek rob'e sA'at dir Aii
shavad az xod behdar bitchAreh mAdar
nabinad hitchkas zahmat behdonyA
zeh mAdar bishtar bitchAreh mAdar
tamAm-e hAselash az omr in ast
keh dArad yek pesar bitchAreh mAdar
-Iraj Mirza
male...@freewwweb.com
message <88fahu$5vp$1...@News.Dal.Ca> wrote:
>I would say: "tchekonad binavA hamin dArad!"
khafesho.
kamran
This is absolutely great. In a matter of days
we went through all those years of "blood and fire" :)
It is good to see that despite the presence of a few
'haShareh' like maleki who do their best to make sci
a 'tavileh' where they can thrive, thanks to people
like you sci can truely live up to its name; a cultural
forum.
Regards
Kamran
dalim
>
> dorood aziz,
>
> <snipped>
>
> That is my favorite one and I have already sent that to SCI... Well, > > now that you are interested in that one, I am forwarding it again:
Dear Reza (or anybody who can help me),
Unfortunately on my newsreader (NetScape 3.0) it appears only some
wazzle woozle. Do you know how can I adjust my browser to be able to
read your Persian poems?
Thanks,
Milad
kamran
Dear Milad
Try a different font on your browser like:
clean(Schoumacher), fixed, terminal(dec, bitstream), bookman ...
Kamran
dalim
Thanks a lot :) Actually any font other than the one I was using worked
properly!
Reza
ze dideh xoon betchekAnad fesAnehy-e Hafez
tcho yAd vaqt-e shabAb-o zamAn-e sheyb konad
:-) Kamran jAnA,
"qorbAnat" that is all I can say...
As for the guy and irrational ones over this board, they remind me of
these lines from pAyandeh-yAd Sohrab Sepehri that say
"sar-e har kooh rasooli didand
abr-e enkAr beh doosh Avardand.
bAd rA nAzel kardim
tA kolAh az sareshAn bardArad.
xAneh hAshAn por-e dAvoodi bood,
tchashmeshAn rA bastim.
dasteshAn rA naresAndim beh sar shAxehy-e hoosh.
jibeshAn rA por-e Adat kardim.
xAbeshAn rA beh sedAy-e safar-e Ayeneh hA Ashoftim."
Not that I am exaggerating, I can easily treat them with words whose
depths!!! are at least 7 hundred years!!! But I do not think I am ever
going to waste my time on them. Fortunately, every body on this board
can talk and nobody shall stop us saying what we think and sharing what
we have in our "tchanteh"... Remember this one from high school:
zeh Loghman porsidand: "adab az keh Amooxti?"
goft: "az biadabAn!, har az ishAn dar nazaram nApasand Amad parhiz
kardam!"... -S'adi
Unfortunately it is just that I am unable to spend too much time on this
board as I am supposed to come up with something regarding my research
work... hopefully before very long... Anyhow, whether or not I am here I
will be thinking about you, and the decent ones over this board,
though...
degar bArat tcho binam *shAd* binam
sarat sabz-o delat *AbAd* binam...
Best wishes to you and yours, Reza.
Reza
tchetori Milad jAn, If you are the Milad I know through MM (who used to
be your classmate in the Netherland) and the Milad who is from *Sharif U
of Tech*, I'd like to say HI to you as you are from the same U where I
have grown up for many years and I have too many "xAterAt-e talx-o
shirin" from that place. yAd bAd... Glad to see you over here! All the
BEST aziz, Reza.
male...@freewwweb.com
message <88sphs$3ap$1...@News.Dal.Ca> wrote:
>
>:-) Kamran jAnA,
>
>"qorbAnat" that is all I can say...
>
khafesho.
dalim
Dear Reza,
Yes I am the same! Glad to meet you too. I also miss Sharif U, who
doesn't? I wish I finish my studies and come back there as quickly as
possible. Give my reagrds to MM (it is good if it is given through you
:).
I like your postings here, they dilute (I wanted to mean "taltif"!) the
spirit here. I don't have many poem books with me and they are bloody
expensive here, so I should search internet to find my favorite Persian
poems. By any chance do you (or anybody else) happen to know the full
version of this sonnet by Sheykh Bahaei?:
hami gooyamo gofte'am barha - bovad kishe man mehre deldarha
parastesh beh mastist dar kishe mehr - boroonand zin halgheh hoshyarha
Cheers and enjoy Nova Scotia :)
Milad
PS: What is your research about?
Reza
>
> Reza wrote:
> >
> > tchetori Milad jAn, If you are the Milad I know through MM (who used to
> > be your classmate in the Netherland) and the Milad who is from *Sharif U
> > of Tech*, I'd like to say HI to you as you are from the same U where I
> > have grown up for many years and I have too many "xAterAt-e talx-o
> > shirin" from that place. yAd bAd... Glad to see you over here! All the
> > BEST aziz, Reza.
>
> Dear Reza,
>
Dear Milad,
Sorry for the delay!
> Yes I am the same! Glad to meet you too. I also miss Sharif U, who
> doesn't? I wish I finish my studies and come back there as quickly as
> possible. Give my reagrds to MM (it is good if it is given through you
> :).
I will if I happen to see her again.
> I like your postings here, they dilute (I wanted to mean "taltif"!) the
> spirit here. I don't have many poem books with me and they are bloody
> expensive here, so I should search internet to find my favorite Persian
> poems. By any chance do you (or anybody else) happen to know the full
> version of this sonnet by Sheykh Bahaei?:
>
> hami gooyamo gofte'am barha - bovad kishe man mehre deldarha
> parastesh beh mastist dar kishe mehr - boroonand zin halgheh hoshyarha
>
Thanks aziz, as for books, "Ax nagoo keh"! I miss my library so much!
Unfortunately I do not know the complete version of the poem you
mentioned but I will try to find it out through my friends back in Iran.
Not to mention I will post it as soon as they send me the poem.
> Cheers and enjoy Nova Scotia :)
>
Please you too do enjoy your life and this "tcharx-e gardoon"! and our
decent math! as A. Shamloo put it:
zendegi rA forsati Anqadar nist
keh dar Aiineh beh qedmat-e xish bengarad
yA az labxandeh -o ashk
yeki rA sanjideh gozin konad"
> Milad
>
> PS: What is your research about?
Well, whoever said basic research is what I am doing when I do not know
what I am doing! :-) Aside from that, I am in love! with mathematical
analysis in general. I am working on operator theory (which is a branch
of functional analysis) and to be more precise on the invariant subspace
problem.
"mehr afzoon", Reza.
PS1
Mathematicians are like frenchmen: whatever you say to them they
translate into their own languange, and forthwith it is something
entirely different. (Goethe)
"Math is like love--a simple idea but it can get complicated."
PS2
This is a "latif" one from Forough I hope you like it.
"*****BEH AAFTAAB SALAAMI DOBAAREH KHAAHAM DAAD*****
BEH JOOYBAAR KEH DAR MAN JAARI BOOD
BEH ABRHAA KEH FEKR HAAY-E TAVILAM BOODAND
BEH ROSHD-E **DARD NAAK-E** SEPIDAAR HAAY-E BAAGH KEH BAA MAN
AZ FASL HAAY-E KHOSHK GOZAR MIKARDAND
BEH DASTEH HAAY-E KALAAGHAAN
KEH ATR-E MAZRA'EH HAAY-E SHABAANEH RAA
BARAAY-E MAN BEH HEDIYEH MIAAVARDAND
BEH MAADARAM KEH DAR AAINEH ZENDEGI MIKARD
VA SHEKL-E PIRIY-E MAN BOOD
VA BEH ZAMIN, KEH SHAHVAT-E TEKRAAR-E MAN, DAROON-E MOLTAHEBASH RAA
AZ TOKHMEH HAAY-E SABZ MIANBAASHT
***** SALAAMI DOBAAREH KHAAHAM DAAD *****
MIAAYAM, MIAAYAM, MIAAYAM
BAA GISOOYAM: EDAAMEHY-E BOOHAAY-E ZIR-E KHAAK
BAA TCHESHM HAAYAM: ***TAJROBEH HAAY-E GHALIZ-E TAARIKI***
**BAA BOOTEH HAAI KEH TCHIDEHAM AZ BISHEH HAAY-E AANSOOY-E DIVAAR
MIAAYAM, MIAAYAM, MIAAYAM
VA AASTAANEH POR AZ ESHGH MISHAVAD
VA MAN DAR AASTAANEH BEH AANHAA KEH DOOST MIDAARAND
VA DOKHTARI KEH HANOOZ AANJAA,
DAR AASTAANEHY-E POR ESHGH ISTAADEH,
*****SALAAMI DOBAAREH KHAAHAM DAAD*****"
