762670213 Complete Book Fable Wisdom Literature and Epic

Edite By: Muhammad Shahid, Govt College, Jauharabad 03339825611
Notes on “Fables, Wisdom Literature and Epic”

Semester 02, BS & ADP
Course Code: URCG-5112 ( University of Sargodha)
No Topic Page
number
1 Fables of Bidpai ( 3 Stories from 3 to 14

Panchatantra )
2 Bang-E-Dara ( 08 Poems) 15 to 35
3 Gulistan of Sa’di ( 10 Parables) 35 to 54
4 Shahnama ( Tragedy of Rustom & Sohrab) 54 to 65
Edited by :
Muhammad Shahid,
Lecturer English,
Govt Graduate College, Jauharabad
03339825611
Edited by : Muhammad Shahid, Govt College, Jauharabad 03339825611


What is Fable?
Fables tell us a story and teach us a lesson at the same time and we've been hearing them,
retelling them and writing them for over two thousand years.
A fable is a story that features animals, plants or forces of nature which are
anthropomorphized (given human qualities). A fable always ends with a ‘moral’. This is the
lesson that is intended to be learnt through reading the story.
One of the most famous fables is The Hare and the Tortoise. In this fable, both animals are
anthropomorphised in that they can speak and are competing against each other in a race.
The arrogant hare stops to sleep halfway through the race because he is convinced he has
enough time to do this and then rejoin the race and win it. Meanwhile, the slow but
determined tortoise keeps going and wins while the hare is asleep.
Most of our best-known fables are thought to have been written by a man called Aesop, who
is believed to have been a slave in Ancient Greece around 550. Importance In fact, the fable
is one of the oldest and most lasting methods of both written and oral storytelling. They can
be found in the literature of almost all countries and languages, and are a fundamental part
of the folklore of must cultures. Fables are a good way to convey moral meaning because
they are simple in nature and can be easily be read by anyone.
Where Did Fables Originate?

The word “fable” comes from the Latin “fabula,” or “story.” Most Western fables come from
the famous fabulist Aesop, who wrote in ancient Greece. In ancient Greek education,
students were taught fables and encouraged to make up and recite their own. Some of
Aesop’s fables originate from India during the first millennium BCE. Fables have a long
European history. In the seventeenth century, French fabulist Jean de la Fontaine was
inspired by Aesop to write fables that satirized the church, the court, and the ruling class of
the time. De la Fontaine considered the moral to be the core element of the fable. Many
European writers were inspired by de la Fontaine, including the Russian fabulist Ivan Krylov.
Traditionally, fables are written to teach children their culture’s appropriate behavior and
values, but there are some exceptions. For example, George Orwell’s allegorical novel
Animal Farm has some characteristics of a fable, even though it was a satire written for
adults.
Features of fables
• It's a short story that involves fantasy elements.
• It can be in verse or prose.
• It's aimed at children.
• It's generally written in third person, which means that the narrator is not a character in the
story.
• The setting can be anywhere.
• The plot of a fable includes an exposition, a simple conflict and a resolution.
• It usually has no more than two or three characters.
• It usually features animals that behave and speak as human beings. They have strengths
and weaknesses.
• Some animals have specific traits associated with them. For example, an owl is wise, a fox
is cunning, and a lion is brave.
• It has funny, familiar and humorous tones, using mostly satire to criticize behaviors.
• The moral lesson is revealed at the end to teach readers something about life.
• The fable exposes the dangers of vices and antisocial attitudes, such as greed, envy, lack
of empathy, pride, greed, excess self-confidence, etc.
Fables vs Folk Tales
How do traditional tales/folk tales and fables differ?
A traditional tale is a story that has been told and re-told for many years, also known as a
fairy tale (for example, Cinderella or Little Red Riding Hood).
Fables vs Allegory
Allegory: A moral or political allegory is a novel, poem, or painting that can be interpreted to
show a secret message. Fable: A fable is a short fictional stories, written in prose or verse,

that features anthropomorphized animals, legendary beings, plants, inanimate objects, or

forces of nature, and illustrates or leads to a specific moral lesson, which may be added
explicitly at the end as a concise maxim or saying. Differences:
Allegory
Fable
Satire
Each main character in an allegory represents a concept, an ideology, or a social segment.
A fable is a short story that highlights a moral point by using animals instead of humans.
Satire is a genre of fiction in which human action is mocked.
Allegory is usually told in the form of a book or a film.
Fables are usually short, no more than three pages long.
Satire can be written in any duration and in any idiom; it is usually humorous, although this is
not a requirement.
Similarities: The main similarity between allegory and fable, is that they are all story types.
They can be written and expressed in short/long stories. Note: A fable is a short story that
conveys a simple moral or message. It can be written in verse or prose. Allegory is a book,
poem, or painting that can be interpreted to reveal a hidden meaning.
Fable Vs Parables
Fable is a short story—usually with animals as the main characters—that conveys a moral. A
popular example is the story of "The Tortoise and the Hare," in which the slow but steady
tortoise beats the much faster but distracted hare. The moral of that story, of course, is that
slow and steady wins the race.
Parable is a short story that teaches a moral or spiritual lesson. Popular examples include
the parables told by Jesus Christ in the Bible. Parables also include popular stories like "The
Boy Who Cried Wolf," about a boy who constantly pranks people about the approach of a
wolf until they don't listen when a real one appears.
What is Panchatantra ?
The Panchatantra is an ancient Indian collection of interrelated animal fables in Sanskrit
verse and prose, arranged within a frame story.
What is the literal meaning of Panchatantra ?

Panchatantra literally translates as “Five Chapters” from Sanskrit
Who is Bidpai ?
Bidpai is believed to be an ancient sage , who is the narrator the fables in Panchatantra. We
do not know exactly who he was, as there is not enough historical information available
about him.
Part 01 of The Course:Three Fables from Panchatantra

Fable Number 01 The Lion and the Bull
Introduction : STORY NO. 1. THE LION AND THE BULL
[This is the beginning of Part-1 of Panchatantra, also called 'Mitrabheda' or 'The Separation
of Friends'.]
A lion and a bull from the Panchatantra, attributed to Vishnu Sharma, where the main
characters are named Pingalaka (the lion) and Sanjeevaka (the bull):
Summary
Once upon a time, there was a dense forest ruled by a mighty lion named Pingalaka. One
year, during a severe drought, many animals left the forest in search of water. The lion and
his loyal attendants, including two jackals named Karataka and Damanaka, stayed behind.
In the same forest lived a strong bull named Sanjeevaka. One day, while grazing,
Sanjeevaka wandered into a swamp and got stuck. He struggled to free himself but to no
avail. Eventually, exhausted, he lay down, resigned to his fate.

Pingalaka, while on his usual patrol, heard the distant bellowing of Sanjeevaka. He was
initially frightened and decided to investigate the source of the sound. However, upon
hearing the dangerous roars, he decided to retreat to his den and deliberate/think on his next
course of action.
Seeing the lion's hesitation, the cunning jackal Damanaka saw an opportunity to gain favor
with the king. He approached Pingalaka and asked why he looked troubled. The lion
explained that he had heard a fearsome sound and was concerned it might belong to a
powerful enemy.
Damanaka offered to investigate the sound and find out more about this possible threat.
Pingalaka agreed, and Damanaka set off towards the source of the noise. When he found
Sanjeevaka, he realized that the bull was stuck and posed no real threat.
Damanaka, being clever, saw an opportunity to gain a powerful ally for the king and himself.
He approached Sanjeevaka and said, "Why do you bellow so loudly? The king of this forest,
Pingalaka, has heard your cries and is concerned. Who are you, and what brings you here?"
Sanjeevaka explained his difficult situation, and Damanaka offered to help him in exchange
for his loyalty to the lion. Sanjeevaka agreed, and with Damanaka's help, he was freed from
the swamp. Damanaka then took Sanjeevaka to meet Pingalaka.
Pingalaka was initially suspicious, but Damanaka gave guarantee for Sanjeevaka, explaining
how the bull's strength could be an asset to the lion's reign. Over time, Sanjeevaka and
Pingalaka became close friends, and Sanjeevaka's wisdom and strength greatly benefited
the lion's rule.
However, the growing friendship between Pingalaka and Sanjeevaka made Karataka and
Damanaka jealous. Fearing that Sanjeevaka's influence would reduce their own, they
devised a plan to create a fight between the lion and the bull.
Karataka and Damanaka began to sow seeds of doubt in Pingalaka's mind, suggesting that
Sanjeevaka was plotting against him. They told similar lies to Sanjeevaka, claiming that the
lion was planning to attack him. Distrust grew between the once-close friends.
Eventually, driven by suspicion and the jackals' exploit ,Pingalaka confronted Sanjeevaka. A
fierce battle happened, resulting in Sanjeevaka's death. It was only after this tragic event
that Pingalaka realized the deceit of the jackals.
Filled with remorse for the loss of his loyal friend, Pingalaka punished Karataka and
Damanaka for their treachery. The lion learned a valuable lesson about the dangers of
deceit and the importance of trust and loyalty.
This story from the Panchatantra emphasizes the themes of trust, loyalty, and the
destructive power of deceit, teaching readers to be aware of those who might exploit
situations for their own gain.
Themes of The Lion and The Bull

The fable of the lion and the bull from the Panchatantra, often referred to as the story of
Pingalaka (the lion) and Sanjeevaka (the bull), surrounded by many key themes. Here are
the primary themes of the story:
1. **Deceit and Manipulation**:

- The jackals, Karataka and Damanaka, exploit both the lion and the bull to serve their own
interests. This highlights how deceit can lead to mistrust and quarrel. The story warns
against the dangers of being misled by cunning individuals who have their own plans.
2. **Trust and Loyalty**:

- The friendship between Pingalaka and Sanjeevaka is based on mutual trust and loyalty.
However, this trust is decreased by the deceit of the jackals. The fable gives emphasis on
the importance of maintaining trust and being alert of those who might seek to weak it.
3. **The Consequences of Misunderstanding**:

- Miscommunication and misunderstanding, fueled by the lies of Karataka and Damanaka,

lead to the tragic downfall of Sanjeevaka. This theme highlights the need for clear and
honest communication to prevent quarrels and misunderstandings.
4. **The Nature of Power and Friendship**:

- The story explores the energetic power and friendship, especially how relationships can
change when influenced by external forces. It illustrates that true friendship should be based
on mutual respect and understanding rather than power dynamics.
5. **Wisdom and Prudence**:

- Initially, Damanaka's cunning helps in creating a beneficial union between Pingalaka and
Sanjeevaka. However, his later exploitations cause destruction. This dual aspect of
wisdom—its ability for both good and evil—is a central theme. The fable teaches the
importance of using wisdom wisely and morally.
6. **Justice and Punishment**:

- In the end, Pingalaka realizes the treachery of the jackals and punishes them, restoring
some sense of justice. This theme emphasizes that deceit and wrongful actions eventually
lead to punishment.
7. **The Tragic Flaws of Leadership**:

- Pingalaka's failure to recognize the truth and his failure to identify exploitation highlight a
leader's weakness to poor advice. The fable suggests that a good leader must be wise, able
to recognize, and careful about whom they trust for advice.
These themes collectively convey moral lessons about the complexities of relationships, the
importance of honesty, and the impact of deceit and exploitation on trust and friendship.
The fable of the lion and the bull from the Panchatantra, also known as the story of
Pingalaka (the lion) and Sanjeevaka (the bull), is rich with symbolism. Here are some of the
key symbols and their meanings:
Symbols in The Lion and the Bull

1. **Lion (Pingalaka)**:
- **Symbol of Power and Authority**:
The lion represents the ruler or leader, symbolizing strength, courage, and authority.
Pingalaka's character highlights the responsibilities and weaknesses that come with
leadership.
- **Sensitivity to Flattery and Deceit**:
Despite his power, Pingalaka's willingness to believe the jackals' lies symbolizes how even
the mighty can be brought down by exploitation and flattery.
2. **Bull (Sanjeevaka)**:
- **Symbol of Strength and honesty**:
Sanjeevaka symbolizes physical strength and moral honesty.His character represents
loyalty, hard work, and the virtues of a good friend and unity
- **Victim of Treachery**: The bull's tragic fate symbolizes the state of the honest and loyal
when caught in the web of deceit and exploitation.
3. **Jackals (Karataka and Damanaka)**:

- **Symbol of Cunning and Deceit**:
The jackals represent planning and exploitative individuals who use their intelligence for
selfish gains. They symbolize the dangers of treachery and how it can decrease trust and
friendship

- **Instigators of Conflict**: Their actions show how instigators can create quarrel between
allies and friends for their own benefit.
4. **Forest**:
- **Symbol of the Kingdom or Society**:
The forest represents the kingdom or society in which these characters live. It symbolizes
the larger world where various creatures (people) interact and where the dynamics of power,
trust, and deceit play out.
5. **Swamp**:
- **Symbol of misfortune and Helplessness**:
Sanjeevaka getting stuck in the swamp symbolizes situations of helplessness and
misfortune that can trap even the strong. It also represents the unexpected challenges that
one might meet.
6. **Bellowing Sound**:
- **Symbol of Misunderstood Signals**: The bull's bellowing, which is initially understood as
a threat, symbolizes how signals or actions can be misinterpreted, leading to fear and
misunderstanding.
7. **Punishment of the Jackals**:

- **Symbol of Justice and punishment**:
The eventual punishment of the jackals by Pingalaka represents the concept of justice and
punishment. It symbolizes the moral lesson that deceit and wrongdoing will at last be
punished.
8. **Friendship and Betrayal**:

- **Symbolic of Human Relationships**:
The friendship between Pingalaka and Sanjeevaka, and its later betrayal, symbolizes the
complexities of human relationships, particularly the impact of trust, loyalty, and deceit.
Through these symbols, the fable conveys deep moral lessons about the nature of power,
the importance of honesty and loyalty, the dangers of deceit, and the ultimate success of
justice. These symbolic elements make the fable a timeless story with universal importance.
Moral Lessons in The Lion and The Bull

The fable of Pingalaka (the lion) and Sanjeevaka (the bull) from the Panchatantra offers
many moral lessons. Here are the key points
1. **Beware of Deceit and exploitation**:
- The story highlights the destructive power of deceit. Karataka and Damanaka, the
jackals, exploit both the lion and the bull, leading to unnecessary quarrel and tragedy. The
fable teaches us to be careful of those who may have secret aims and to seek the truth
before taking action.
2. **The Importance of Trust and Loyalty**:
- The friendship between Pingalaka and Sanjeevaka is based on mutual trust and loyalty.
However, this trust is easily shattered by the jackals' lies. The fable emphasizes the value of
maintaining trust in relationships and the importance of loyalty.
3. **The Consequences of Misunderstanding**:
- Misunderstandings, fueled by deceit, lead to tragic results. The fable gives emphasis to
the need for clear and honest communication to avoid quarrels that arise from
misconceptions and false information.
4. **The weakness of Leadership**:
- Pingalaka's sensitivity to exploitation explains that even powerful leaders can be weak to
poor advice and deceit. The fable teaches that leaders must be wise, having good
judgement, and careful about whom they trust for advice.
5. **Justice and punishment**:
- The final punishment of the jackals symbolizes the concept of justice. The fable teaches
that those who engage in deceit and treachery will face results for their actions at last.

6. **The Value of cleverness and Wisdom**:

- The dual aspect of wisdom is highlighted in the story. While Damanaka's cleverness
initially helps in creating a beneficial union, his later exploitations cause destruction. The
fable teaches the importance of using wisdom and cleverness.They should be used morally
and for the greater good.
7. **The Impact of External Influences on Relationships**:
- The fable illustrates how external influences, such as the jackals' exploitation, can
negatively impact relationships. It emphasizes the need to protect relationships from
negative external factors and to resolve quarrels through direct and honest dialogue.
8. **The Tragic Flaws of Pride and Suspicion**:
- Pingalaka's pride and the suspicion planted by the jackals lead to the downfall of
Sanjeevaka. The fable warns against letting pride and suspicion cloud one's judgment and
decisions.
These moral lessons from the fable are timeless and universally applicable.They offer
guidance on honesty, trust, leadership, and the importance of seeking truth and justice in
human relationships.
Key Vices depicted in the story

The fable of Pingalaka (the lion) and Sanjeevaka (the bull) from the Panchatantra clearly
explains many human vices. Here are the key vices depicted in the story:
1. **Deceit**:
- The jackals, Karataka and Damanaka, represent deceit. They exploit the lion and the bull
for their own gain, spreading lies and creating mistrust. Their deceit leads to quarrel and
tragedy, highlighting the destructive power of dishonesty.
2. **Exploitation**:
- The jackals' exploitative behavior is another vice that is central to the story. They
skillfully play on the emotions and insecurities of both Pingalaka and Sanjeevaka.They
create a series of misunderstandings that end up in bloodshed. This vice gives emphasis on
the harm caused by those who exploit others for personal benefit.
3. **Jealousy**:
- The jackals are driven by jealousy of the close friendship between Pingalaka and
Sanjeevaka. Their envy motivates them to shatter this bond.It explains how jealousy can
lead to malicious actions and the breakdown of relationships.
4. **Pride**:
- Pingalaka's pride makes him sensitive to the jackals' exploitation. His sense of pride
prevents him from seeking the truth directly from Sanjeevaka and makes him more likely to
believe the lies. This vice demonstrates how excessive pride can lead to poor decision-
making.
5. **Suspicion**:
- The story shows how suspicion, when fueled by deceit, can destroy trust and friendship.
Both Pingalaka and Sanjeevaka become suspicious of each other due to the jackals' lies,
leading to unnecessary quarrel. Suspicion decreases trust and can have dangerous results.
6. **Fear**:
- Fear, particularly of the unknown, drives many of Pingalaka's actions. His initial fear of
the unknown bellowing sound and later fear of Sanjeevaka's supposed betrayal lead him to
make foolish decisions. This vice highlights how fear can be exploited to control others.
7. *Innocence***:
- Pingalaka's innocence, or readiness to believe the jackals without verification, is another
vice highlighted in the story. It shows the dangers of being too trusting of those who might
have hidden plans and the importance of critical thinking.
8. **Treachery**:
- The jackals' treachery, or betrayal of trust, is central to the fable. Their actions betray
both Pingalaka and Sanjeevaka, ultimately leading to Sanjeevaka's death. This vice
illustrates the deep impact of betrayal on trust and relationships.

These vices collectively explain the complex relationship of negative human traits and their
ability to cause harm. The fable serves as a warning tale about the results of allowing such
vices to influence behavior and decisions.It emphasizes the need for honesty, wisdom, and
carefulness in human interactions and relationships.
Fable No 02
Meghavarna the crow and an owl is another tale from the Panchatantra:
Meghavarna: The Crow and the Owl
Summary
Once upon a time, in a dense forest, there was a banyan tree where a wise crow named
Meghavarna lived. Meghavarna was known for his sharp intellect and keen observation
skills. He lived with a large group of crows, all of whom respected him deeply.
In the same forest, there was a colony of owls, led by their king, Arimardana. The crows and
the owls had been enemies for as long as anyone could remember. Their enmity often led to
battles and fights.
One night, under the cover of darkness, the owls decided to attack the crows while they
were sleeping. The crows were unprepared and many were killed. Those who survived were
deeply troubled and wanted Meghavarna's advice on how to protect themselves from future
attacks.
Meghavarna, being wise, knew that a direct fight with the owls would only lead to more loss.
He devised a clever plan to deceive the owls and protect his fellow crows. He gathered the
remaining crows and explained his plan.
The next day, Meghavarna went to the owl's kingdom and pretended to be a deserter from
the crow community. He told Arimardana, the king of the owls, that he had come to offer his
services and betray his own kind because he was fed up with their constant fighting and
disorganization.
Arimardana was initially suspicious about him but was intrigued by Meghavarna's
intelligence and decided to keep him around as an advisor. Meghavarna used his position to
gather information about the owls' plans and weaknesses while pretending to be loyal to
them.
After gaining the trust of the owl king and his ministers, Meghavarna began to indirectly
influence their decisions. He convinced the owls to attack the crows at times and places
where the crows were not present and ensure their safety. The owls thought that they had
the upper hand and followed Meghavarna's advice and wasted their efforts.
Meanwhile, Meghavarna communicated with the crows in secret, ensuring they stayed out of
harm's way. He also instructed them to prepare for a final counterattack when the time was
right.
Eventually, Meghavarna learned of a major attack plan that the owls were preparing against
the crows. He decided it was time to put an end to the fight once and for all. Meghavarna
sent a message to the crows to be ready to attack.
On the night of the planned attack, the owls, under Meghavarna's guidance, flew to what
they believed was the crow's new hiding place. However, Meghavarna had led them into a
trap. The crows were forewarned and well-prepared for surprise attack of the owls and
defeated them finally.

Arimardana and his remaining followers fled the forest, never to return. Meghavarna
returned to his community as a hero, having used his intelligence and cleverness to trick
their enemies and protect his kind.
Moral Lessons in the crow and owl fable.
1. *Wisdom and Intelligence Over cruel Force*:

- The story emphasizes the importance of using wisdom and planning over direct fight and
cruel strength. Meghavarna's clever plan saved the crows without unnecessary bloodshed.
2. *Deception as a Tool of Survival*:

- While deceit is generally seen as a vice, the story shows that it can be a necessary tool
for survival when used to protect and save lives.
3. *The Importance of Leadership*:

- Meghavarna's leadership and planned thinking highlight the role of a wise leader in
guiding and protecting their community.
4. *Unity and Cooperation*:

- The crows' success was due to their unity and cooperation. They trusted Meghavarna's
plan and worked together to ensure their survival.
5. *Adaptability and Cleverness*:

- The fable explains the importance of adaptability and cleverness in overcoming
misfortunes, especially when faced with a more powerful enemy.
This fable teaches valuable lessons about the power of intellect, the necessity of planned
thinking, and the benefits of unity and cooperation in overcoming challenges.
The fable of Meghavarna the crow and the owl from the Panchatantra consists of many key
themes. Here are the primary themes:
1. *Wisdom and Intelligence Over cruel Force*:

- The story emphasizes the power of wisdom, intelligence, and planned thinking over
complete physical strength. Meghavarna uses his cleverness to trick the stronger owls.It
explains that brains can often triumph over physical strength.
2. *Deception as a Means of Survival*:

- Deception plays a central role in the fable. Meghavarna pretends to be on the owls' side
to gather information and protect his fellow crows. This theme highlights the use of cunning
and deceit as necessary tools for survival in certain situations.
3. *Leadership and planning*:

- Meghavarna's effective leadership is deciding for the crows' survival. His ability to think ,
planning , wise leadership in overcoming challenges is important
4. *Trust and Loyalty*:
- The crows' trust in Meghavarna's plan and their loyalty to each other are vital to their
success. This theme highlights the significance of trust and loyalty within a community,
especially during times of crisis.
- The crows work together and follow Meghavarna's guidance to trick the owls. This theme
gives importance of unity and cooperation in achieving common goals and overcoming
misfortunes.
6. *The Consequences of Underestimating Others*:

- Arimardana and the owls initially underestimate Meghavarna.They believe him to be a

simple deserter. This theme explains the potential consequences of underestimating one's
opponents and the value of recognizing and respecting their abilities.
7. *The Role of Adaptability*:
- Meghavarna's ability to adapt to the situation and use his intelligence to navigate a
dangerous environment is a key theme. It highlights the importance of adaptability in
overcoming hurdles and achieving success.
8. *Justice and Retribution*:
- The eventual defeat of the owls and the restoration of peace for the crows can be seen
as a form of justice. This theme reflects the idea that cunning and unethical behaviour can
ultimately lead to downfall, while strategic and wise actions lead to success.
These themes collectively convey moral lessons about the importance of wisdom, planned
thinking, leadership, trust, and cooperation. They also explain the complex relationship of
cunning, adaptability, and justice in identifying and resolving fights.
The fable of Meghavarna the crow and the owl from the Panchatantra is rich with symbolism.
Here are some key symbols and their meanings:
1. *Crow (Meghavarna)*:
- *Symbol of Wisdom and Cleverness*:
Meghavarna represents intelligence, planned thinking, and adaptability. His ability to trick the
owls symbolizes the triumph of intellect over cruel force.
- *Symbol of flexibility*: The crow's actions symbolize flexibility and the capacity to survive
and thrive even in challenging circumstances.
2. *Owl (Arimardana)*:
- *Symbol of Strength and Aggression*:
The owl represents physical power, aggression, and dominance. The owls' attacks on the
crows symbolize the use of cruel force to achieve goals.
- *Symbol of Overconfidence*: Arimardana and the other owls' underestimation of
Meghavarna symbolizes the dangers of overconfidence and the failure to recognize the
abilities of others.
3. *Forest*:
- *Symbol of the World/Community*:
The forest represents the larger environment or community in which the characters live. It
symbolizes a world where different groups and individuals must navigate relationships,
conflicts, and survival.
4. *Banyan Tree*:
- *Symbol of Safety and Home*:
The banyan tree where Meghavarna and the other crows live symbolizes safety, community,
and a place of refuge. It is a central point of their world and represents stability and unity.
5. *Night*:
- *Symbol of Danger and Concealment*:
The night, during which the owls attack, symbolizes danger and the hidden threats that can
emerge under the cover of darkness. It also represents the time when deceit and cunning
can come into play.
6. *Feigning disloyalty*:
- *Symbol of planned disloyalty*:
Meghavarna's act of pretending to disloyal to the owls symbolizes the use of planned
disloyalty to gather intelligence and protect one's community. It highlights the theme of using
cleverness as a means to an end.
7. *Surprise attack*:
- *Symbol of Justice and punishment*:
The surprise attack set by the crows against the owls symbolizes the ultimate triumph of
strategic planning and justice over cruel force and aggression. It represents the punishment
faced by those who rely only on power without wisdom.
8. *Communication and Secret Messages*:

- *Symbol of Trust and Cooperation*:

Meghavarna's secret communication with the crows symbolizes the importance of trust,
cooperation and unity within a group to successfully navigate and overcome threats.
Through these symbols, the fable conveys deeper moral and moral lessons about the nature
of wisdom, the use of cleverness, the importance of leadership, and the value of trust and
cooperation in overcoming misfortunes. The symbolic elements make it a timeless and
universally relevant story.
Vices
The crow and owl fable consists of many vices through the characters and their actions.
Here are some common vices explained in this fable:
1. *Pride and Arrogance*: Crows are often portrayed as prideful and arrogant. Their
overconfidence can lead to their downfall, as they underestimate the intelligence or strength
of other animals.
2. *Deception*: Both crows and owls may engage in deceit. Crows might use their
cleverness to trick other animals, while owls are known for their wisdom. They might employ
deception to overcome their misfortunes.
3. *Greed*: Greed is another vice commonly described. A crow’s greed can lead it to take
unnecessary risks, while an owl’s desire for control or power might result in immoral
decisions.
4. *Envy*: Envy can drive the actions of these characters. A crow might envy the owl’s
wisdom or the owl might envy the crow’s adaptability and boldness.
5. *Revenge*: Stories sometimes show revenge as a motivating factor.The crow might seek
revenge on owl to teach moral lesson. Owls attack first on crows to disturb their sleep.
These vices serve as moral lessons in fable. They describe the consequences of negative
traits and behaviors. The interactions between crows and owls in these stories typically
convey deeper messages about human nature and mortality
Fable No 03 :The Ring Dove

The "Ring Dove and the Mighty Eagle" is a popular fable from the Panchatantra that
explains the theme of unity and strength.
The Ring Dove and the Mighty Eagle : Summary

In a dense forest, there lived a ring dove named Chitranga who had a large group of friends.
One day, while Chitranga was flying high in the sky, he saw a mighty eagle was attacking
smaller birds and animals. Chitranga and his friends decided to take action for their safety .
Chitranga approached the eagle and politely asked why he was attacking innocent
creatures. The eagle replied proudly, boasting about his strength and power. He challenged
Chitranga and claimed that he could easily defeat any bird in the forest.
Chitranga was resolute.He proposed a challenge to the eagle. He suggested that each bird
in the forest would bring a stick and drop it at a selected spot. The eagle was confident in his
abilities.He agreed to the challenge.He thought it would be an easy victory.
As planned, all the birds in the forest gathered sticks and dropped them at the selected spot.
When the eagle saw the large pile of sticks, he realized his mistake. He could not lift the pile
of sticks despite of his strength.He could not alone break them.
He realized that he had been tricked by the unity of the birds. The eagle accepted his
defeat. He apologized for his proudness and promised to live peacefully with the other
creatures in the forest from that day forward.

The story of Chitranga and the mighty eagle teaches the importance of unity and
cooperation in overcoming challenges. Despite their individual weaknesses, the birds were
able to defeat the mighty eagle by working together towards a common goal. It explains that
strength lies in unity, and by standing together, even the smallest creatures can overcome
the greatest challenges.
This fable from the Panchatantra emphasizes the timeless moral lesson that unity is a
powerful force that can overcome even the mightiest misfortunes.
Themes
The fable of the Ring Dove and the Mighty Eagle from the Panchatantra is surrounded by
many key themes. Here are the primary themes:

- The central theme of the story is the power of unity and cooperation. The ring dove,
Chitranga, realizes that by bringing together all the birds in the forest, they can collectively
stand up against the mighty eagle. The story emphasizes that when individuals unite and
work together towards a common goal, they can overcome even the strongest misfortunes.
2. *Strength in Numbers*:
- The fable highlights the idea that there is strength in numbers. Despite the eagle's
physical power and superiority, he is unable to overcome the combined efforts of all the birds
in the forest. This theme gives emphasis on the importance of cooperation and teamwork in
achieving success.
3. *Wisdom and planning*:

- Chitranga explains that wisdom and planned thinking is required to challenge the eagle
rather than engaging in direct fight.He made a plan that holds the collective strength of the
birds. The story emphasizes the importance of intelligence and planning in overcoming
challenges.
4. *Humbleness and Respect*:

- The mighty eagle's pride and disregard for the smaller creatures in the forest lead to his
downfall. However, he learns humbleness when he realizes that he cannot overcome the
unity of the birds. The fable teaches the importance of humbleness and respect for others,
regardless of their size or strength.
5. *Overcoming misfortunes*:
- The story explains that even the smallest and seemingly weakest creatures can
overcome misfortunes when they unite and stand together. It conveys the message that
perseverance, determination, and cooperation.They are important in facing and conquering
challenges.
6. *Conflict Resolution*:
- Ultimately, the resolution of the conflict between the birds and the eagle is achieved
through dialogue, negotiation, and cooperation rather than violence. The fable promotes
peaceful conflict resolution and the importance of finding common ground to resolve fights.
These themes collectively convey moral lessons about the power of unity, the value of
cooperation, the importance of humbleness. Effectiveness of planned thinking in overcoming
hurdles and achieving collective goals is main focus in fable

Symbols
In the fable of the "Ring Dove and the Mighty Eagle" from the Panchatantra, several
elements symbolize deeper meanings and convey moral lessons. Here are the key symbols
and their understanding:
1. *Ring Dove (Chitranga)*:

- *Symbol of Unity and Leadership*: Chitranga represents unity and leadership among the
smaller birds in the forest. As the leader, he takes initiative to compete the mighty eagle and
organize the birds to overcome the danger.
2. *Mighty Eagle*:
- *Symbol of proud and Power*: The eagle symbolizes proud and cruel strength. His
aggressive behavior towards smaller creatures reflects the abuse of power and dominance.
3. *Sticks*:
- *Symbol of Collective Strength*: The sticks gathered by the birds symbolize the collective
strength that comes from unity and cooperation. Individually, each stick may be weak, but
together they form an strong barrier that even the mighty eagle cannot overcome.
4. *Challenge*:
- *Symbol of fight and Resolution*: The challenge proposed by Chitranga symbolizes the
fight between the weaker and stronger parties. It also represents the resolution of conflicts
through creative thinking and cooperation rather than violence.
5. *Defeat of the Eagle*:
- *Symbol of Humblenss and Respect*:
The eagle's defeat symbolizes the humbleness of proud and the recognition of the
importance of respecting others. It signifies a shift from conflict to cooperation and peaceful
coexistence.
6. *Unity of the Birds*:
- *Symbol of Solidarity and Harmony*: The unity of the birds symbolizes solidarity and
harmony within the community. It explains the strength that comes from standing together
and supporting one another in times of misfortune.
7. *Peaceful Resolution*:
- *Symbol of Diplomacy and Understanding*: The peaceful resolution between the birds
and the eagle symbolizes the importance of diplomacy and mutual understanding in
resolving conflicts. It highlights the ability for reconciliation and cooperation even between
misfortunes.
Through these symbols, the fable conveys moral lessons about the power of unity, the
dangers of proud, the importance of leadership, and the possibility of resolving conflicts
through cooperation and understanding. It offers timeless wisdom that transcends cultural
and historical boundaries.
Part 02 of the Course : Selected Poems from Bang-E-Dara

Introduction:
Bang-e-Dara (The Call of the Marching Bell) Iqbal’s first collection of Urdu poetry. In the
poems he reflects patriotism and images of nature, Iqbal writes poems about the historical
and cultural heritage of Islam and the Muslim community with a global perspective.
What is the meaning of Bang-e-Dara ?
Bang e Dara," meaning "The Call of the Marching Bell," is a collection of Urdu poetry by
Allama Muhammad Iqbal The book is named "The call of the Marching Bell". It is a bell that
people used to ring in old times to awaken the travellers that now it is time to move on to
their next destination, this book has the same purpose to awaken the Muslims of and remind
them that this is time for them to move on. This poem helped the Muslims to wake up and
know who they really are and what is their purpose.

Poem No 01: A SPIDER AND A FLY

‫مکڑا اور مکھی‬
One day a spider said to a fly
“Though you pass this way daily
My hut has never been honoured by you
By making a chance visit inside by you
Though depriving strangers of a visit does not matter
Evading the near and dear ones does not look good
My house will be honoured by a visit by you
A ladder is before you if you decide to step in
Hearing this the fly said to the spider,
“Sire, you should entice some simpleton thus
This fly would never be pulled into your net
Whoever climbed your net could never step down”
The spider said, “How strange, you consider me a cheat
I have never seen a simpleton like you in the world
I only wanted to entertain you
I had no personal gain in view
You have come flying from some unknown distant place
Resting for a while in my house would not harm you
Many things in this house are worth your seeing
Though apparently a humble hut you are seeing
Dainty drapes are hanging from the doors
And I have decorated the walls with mirrors
Beddings are available for guests’ comforts
Not to everyone’s lot do fall these comforts.”
The fly said, “All this may very well be
But do not expect me to enter your house
“May God protect me from these soft beds
Once asleep in them getting up again is impossible”

The spider spoke to itself on hearing this talk
“How to trap it? This wretched fellow is clever
Many desires are fulfilled with flattery in the world
All in the world are enslaved with flattery”
Thinking this the spider spoke to the fly thus!
“Madam, God has bestowed great honours on you!
Everyone loves your beautiful face
Even if someone sees you for the first time
Your eyes look like clusters of glittering diamonds
God has adorned your beautiful head with a plume
This beauty, this dress, this elegance, this neatness!
And all this is very much enhanced by singing in flight”.

The fly was touched by this flattery

And spoke, “I do not fear you any more
I hate the habit of declining requests
Disappointing somebody is bad indeed”
Saying this it flew from its place
When it got close the spider snapped it
The spider had been starving for many days
The fly provided a good leisurely meal
Analysis : This poem explores the deceitful nature of flattery and the dangers of
trusting appearances. The spider's cunning tactics contrast with the fly's initial
caution, highlighting the ease with which one can be manipulated by those who
seek to exploit them. Compared to Iqbal's other works, this poem displays a
similar thematic focus on human nature. However, it is less overtly political and
more focused on individual interactions. It aligns with the time period's interest
in themes of morality and the exploration of human fallibility. The poem's use
of contrasting imagery reinforces its central message. The spider's web is
portrayed as a deceptive paradise, while the fly's wings symbolize its desire for
freedom. The spider's flattery and the fly's eventual entrapment serve as a
cautionary tale about the consequences of succumbing to temptation and the
importance of trusting one's instincts.alysis
Poem No 02: A MOUNTAIN AND A SQUIRREL

‫پہاڑ اور گلہری‬
(Adopted for Children from Ralph Waldo Emerson)
A mountain was saying this to a squirrel

“Commit suicide if you have self‐respect
You are insignificant, still so arrogant, how strange!
You are neither wise, nor intelligent! not even shrewd!
It is strange when the insignificant pose as important!
When the stupid ones like you pose as intelligent!
You are no match in comparison with my splendour
Even the earth is low compared with my splendour
The grandeur of mine does not fall to your lot
The poor animal cannot equal the great mountain!”
On hearing this the squirrel said, “Hold your tongue!
These are immature thoughts, expel them from your heart!
I do not care if I am not large like you!
You are not a pretty little thing like me
Everything shows the Omnipotence of God

Some large, some small, is the wisdom of God

He has created you large in the world
And He has taught me climbing large trees
You are unable to walk a single step
Only large size! What other greatness have you?
If you are large show me some of the skills I have
Show me how you break this beetle nut as I can
Nothing is useless in this world
Nothing is bad in God’s creation
Analysis : This poem explores the complex relationship between size and
significance. The mountain, representing grandeur and arrogance, belittles the
squirrel for its small stature and perceived insignificance. However, the squirrel
counters by emphasizing the value of each creature, regardless of size. The
poem ultimately asserts that all beings have their place in God's creation,
challenging the notion of superiority based on physical attributes. The poem's
concise and direct style contrasts with the author's other works, which are often
more elaborate and allegorical. It also reflects the broader context of the time
period, characterized by debates about identity and the search for meaning in a
rapidly changing world. The poem's message of self acceptance and the
rejection of superficial hierarchies resonates with the social and cultural shifts of
the era.lysis:
Poem No 03: A COW AND A GOAT

‫گاۓ اور بکری‬
There was a verdant pasture somewhere
Whose land was the very picture of beauty
How can the beauty of that elegance be described
Brooks of sparkling water were running on every side
Many were the pomegranate trees
And so were the shady pipal trees
Cool breeze flowed everywhere
Birds were singing everywhere
A goat arrived at a brook’s bank from somewhere
It came browsing from somewhere in the nearby land
As she stopped and looked around
She noticed a cow standing by
The goat first presented her compliments to the cow
Then respectfully started this conversation
“How are you! Madam Cow”?
The cow replied, “Not too well
“My life is a mere existence

My life is a complete agony

My life is in danger, what can I say?
My luck is bad, what can I say?
I am surprised at the state of affairs
I am cursing the evil people
The poor ones like us are powerless
Misfortunes surround the ones like us
None should nicely deal with Man
May God protect us from Man!
He murmurs if my milk declines
He sells me if my weight declines
He subdues us with cleverness!
Alluring, he always subjugates us!
I nurse his children with milk
I give them new life with milk
My goodness is repaid with evil
My prayer to God is for mercy!”
Having heard the cow’s story like this
The goat replied, “This complaint is unjust
Though truth is always bitter
I shall speak what is fair
This pasture, and this cool breeze
This green grass and this shade
Such comforts, were beyond our lot!
They were a far cry for us speechless poor!
We owe these pleasures to Man
We owe all our happiness to Man
We derive all our prosperity from him
What is better for us, freedom or bondage to him?
Hundreds of dangers lurk in the wilderness
May God protect us from the wilderness!
We are heavily indebted to him
Unjust is our complaint against him
If you appreciate the life’s comforts
You would never complain against Man”
Hearing all this the cow felt embarrassed
She was sorry for complaining against Man
She mused over the good and the bad
And thoughtfully she said this
“Small though is the body of the goat
Convincing is the advice of the goat!”

Analysis : This poem presents a dialogue between a cow and a goat in a verdant
pasture. The cow laments her servitude to humans, expressing fear and
bitterness towards them. However, the goat offers a contrasting perspective,
highlighting the benefits and protection provided by humans.
In contrast to the cow's despair, the goat emphasizes gratitude for the comfort
and security offered by humans. It acknowledges the dangers of the wilderness
and the cow's dependence on human care for survival.
The poem reflects the themes of societal order and human-animal relationships.
It suggests that despite the constraints of servitude, humans provide essential
resources and protection that outweigh the perceived hardships.
Stylistically, the poem employs simple language and a conversational tone,

capturing the contrasting perspectives of the two animals. It serves as a concise
and thought-provoking exploration of the complexities of human-animal
interactions within a society.
Poem No 04: SYMPATHY

‫ہمدردی‬
(Adapted for Children from William Cowper)
Perched on the branch of a tree
Was a nightingale sad and lonely
“The night has drawn near”, He was thinking
“I passed the day in flying around and feeding
How can I reach up to the nest
Darkness has enveloped everything”?
Hearing the nightingale wailing thus
A glow‐worm lurking nearby spoke thus
“With my heart and soul ready to help I am
Though only an insignificant insect I am
Never mind if the night is dark
I shall shed light if the way is dark
God has bestowed a torch on me
He has given a shining lamp to me
The good in the world only those are
Ready to be useful to others who are
Analysis:
The theme of "Sympathy" by Allama Iqbal revolves around empathy,
compassion, and understanding towards others' pain and suffering. In the poem,

Iqbal expresses a deep sense of connection with the struggles and challenges
faced by humanity, urging readers to empathize with one another and extend a
helping hand to those in need. The poem encourages the cultivation of a
sympathetic heart capable of feeling the pain of others and taking positive
action to alleviate their suffering.
Poem No 05: THE BIRD’S COMPLAINT

‫پرندے کی فریاد‬
(For Children)
I am constantly reminded of the bygone times
Those garden’s springs, those chorus of chimes
Gone are the freedoms of our own nests
Where we could come and go at our own pleasure
My heart aches the moment I think
Of the buds’ smile at the dew’s tears
That beautiful figure, that Kamini’s form
Which source of happiness in my nest did form
I do not hear those lovely sounds in my cage now
May it happen that my freedom be in my own hands now!
How unfortunate I am, tantalized for my abode I am
My companions are in the home‐land, in the prison I am
Spring has arrived, the flower buds are laughing
On my misfortune in this dark house I am wailing
O God, To whom should I relate my tale of woe?
I fear lest I die in this cage with this woe!
Since separation from the garden the
condition of my heart is such
My heart is waxing the grief, my grief is waxing the heart
O Listeners, considering this music do not be happy
This call is the wailing of my wounded heart
O the one who confined me make me free
A silent prisoner I am, earn my blessings free
Analysis: The poem expresses the speaker's longing for freedom and former
joys, contrasting their current confinement with memories of past happiness.
The imagery of gardens and birds evokes a sense of nature and liberation, while
the cage represents restriction and imprisonment. The speaker's yearning for
companionship and a return to their homeland is palpable.

Compared to the author's other works, this poem exhibits similar themes of
melancholy, loss, and separation. It reflects the author's experiences as an exile
and his longing for his homeland. However, it distinguishes itself with its focus
on the speaker's inner emotions rather than broader political or historical
themes.
In the context of its time period, the poem resonates with the widespread
sentiments of alienation and displacement experienced by many during the
colonial era. The speaker's lament for lost freedom and companionship reflects
the struggles and aspirations of individuals navigating the challenges of living
under foreign rule.
Poem No 06 :FIREFLY AND BIRD

‫پرندہ اور جگنو‬
Early one Evening the sweet voice was heard,
As it sat on a twig, of a carolling bird.
When it spied something glittering there on the ground
It flew to the place and a firefly it found.
The firefly said: “Bird of the musical charm,
Take your sharp beak away: do a poor one no harm,
Allah granted you song and gave the flower scent:
That same Allah to me did my lustre present.
My being is hidden in garments of light,
The zenith of creatures that flutter in flight.
If your dulcet note has of Heaven the ear,
The eye of that Heaven sees my gleaming clear.
While Nature with sparkle did cover my wing
It gave you the song that charms hearts when you sing.
It instructed yours beak in all musical grace
And made me the torch of the garden’s space.
Flashing it gave you: to me it gave voice.
My portion is radiance: in song you rejoice.
Radiance and song in this world are not foes;
They cling to each other in harmony close.
Creation’s firm frame is compact of the two:
All heights and all depths are to both alike due.
They mingle together to make everything;
In this garden from both comes the beauty of spring.”
[Translated by H.T. Sorley]

Analysis:
Poem No 07 THE WAVE OF RIVER

‫موج دریا‬
My restless heart doth never keep me still:

This inner core of me is mercury.
They call me wave. The ocean is my goal.
No chain of whirling eddy holdeth me.
My steed like air upon the water rides.
My garment’s hem on thorn of fish e’er tore,
When moon is full sometimes I leap all fey;
Sometimes all mad I dash my head on shore.
I am the pilgrim loving journey’s stage.
Why am I restless? If my heart make quest.
I flee from the cramped torment of the stream,
Away from the sea’s wide spaces, all distressed.
[Translated by H.T. Sorley]
Analysis:
Poem No 08 : Shikwa
‫شکوہ‬
( WIth Roman Urdu and English Translation)
Kyun Ziyaankar Banu, Sood Faramosh Rahoon?

Fikr-e-Farda Na Karoon, Mehw-e-Gham-e-Dosh Rahoon?
Naal-e-Bulbul Ke Sunoon Aur Hamatan Gosh Rahoon?
Hamnawa Main Bhi Koi Gul Hoon Ke Khamosh Rahoon?
Jurr'at Aamoz Meri Taab-e-Sukhan Hai Mujhko!

Shikwa Allah Se Khakam Badhan Hai Mujhko!
Why should I be destructive and remain reckless of betterment?

Think not of the future, remain occupied in today's problems?
Should I hear nightingale's wails and remain completely mute?
O companion! Am I some flower so that I may remain silent?
The strength of my poetry is encouraging to me..
My complaint is against God! With Dust in my mouth (Woe be to me)!

Hai Baja Shewa-e-Tasleem Mein Mash'hoor Hain Hum;

Qissa-e-Dard Sunaate Hain Ke Majboor Hain Hum.
Saaz Khaamosh Hain, Fariyaad Se Maamoor Hain Hum;
Nala Aata Hai Agar Lab Pe Tho Ma'zoor Hain Hum.
Aye Khuda Shikwa-e-Arbaab-e-Wafa Bhi Sunle;
Khugar-e-Hamd Se Thoda Sa Gila Bhi Sunle.
It is true that we are famous in the methods of obedience;
But we are relating our story of pain out of compulsion.

Though a silent orchestra, we are full of complaint!
If the wailing comes to the lips we are excusable O God!
Listen to the remonstrance also from the faithful
Listen to some complaint also from the one accustomed to praise You
Thi Tho Maujood Azal Se Hi Teri Zaat-e-Qadeem;

Phool Tha Zaib-e-Chaman, Par Na Pareshaan Thi Shameem.
Shart Insaaf Hai Aye Saahib-e-Althaaf-e-Ameen;
Boo-e-Gul Phailti Kis Tarha Jo Hoti Na Naseem?
Hamko Jamee'at-e-Khatir Ye Pareshaani Thi
Warna Ummat Tere Mehboob (saw) Ki, Diwaani Thi?
Though Your Existence had existed since eternity;

The flower existed in the garden but fragrance had not dispersed
Justice is a condition, O Lord of Universal Benevolence!
How could flower's fragrance spread if breeze did not exist?
This problem's solution was the source of satisfaction to us;
Otherwise was the Holy Prophet's Ummah insane?
Hum Se Pehlay Tha Ajab Tere Jahan Ka Manzar;

Kaheen Masjood The Patthar Kaheen Ma'bood Shajar!
Khogar-e-Paikar-e-Mehsoos Thi Insaan Ki Nazar;
Maanta Phir Koi Un-Dekhe Khuda Ko Kyun Kar??
Tujh Ko Maloom Hai Leta Tha Koi Naam Tera?
Quwwat-e-Baazo-e-Muslim Nai Kiya Kaam Tera!
The scene of Your world was strange before us;

Stones were adored somewhere, trees were worshipped somewhere.

The eyes of Man are accustomed to tangible forms;

How could they be amenable to accept the Unseen God?
Do You know anyone who ever took Your name?
The strength of Muslims accomplished Your task of it!
Bas Rahe The Yaheen Saljooq Bhi, Toorani Bhi;

Ahl-e-Cheen, Cheen Mein, Iran Mein Sasani Bhi.
Isi Ma'moor Mein Aabaad The Yunaani Bhi;
Isi Dunya Mein Yahoodi Bhi The Nasrani Bhi.
Par Tere Naam Pe Talwaar Uthaii Kiss Ne?
Baat Jo Bigdi Huwi Thi, Wo Banaii Kiss Ne?
Saljuqs too were living here and the Turanas also;

The Chinese in China and in Iran the Sasanas also.
The Greeks were also living in the same habitation;
In the same world, so were the Jews and the Christians also.
But who were the one who raised the sword in Your name?
Who reclaimed the despoiled world in Your name?
The Hameen Ek Tere Ma'ar Ke Aaraoon Mein;

Khushkiyon Mein Kabhi Ladte, Kabhi Daryaaon Mein.
Di Azaanein Kabhi Europe Ke Kaleesawon Mein;
Kabhi Africa Ke Tapte Huwe Sehrawon Mein.
Shaan Aankhon Mein Na Jajti Thi Jahaandaaron Ki;

Kalma Padhte The Hum Chaaun Mein Talwaaron Ki.
We alone were the marshals of Your troops!

We were fighting at times on dry lands and at times in the rivers/oceans.
Some times we were calling adhans in the Europe's cathedrals;
And sometimes in the scorching African deserts
We never cared for the grandeur of monarchs...

We recited the Kalimah even under the shade of swords
Ham Jo Jeete The Tho Jangon Ki Museebat Ke Liye

Aur Marte The Tere Naam Ki Azmath Ke Liye
Thi Na Kuch Taigh Zani Apni Hukoomat Ke Liye
Sarbakaf Phirte The KyaDeher Mein Daulat Ke Liye?
Qaum Apni Jo Zar-o-Maal-e-Jahaan Par Marti

Buth Faroshi Ke Iwaz Buth Shikani Kyun Karti?
If we lived we lived for the calamities of wars

If we died we died for the grandeur of Your name
We did not wield the sword for our kingdoms
Did we roam about the world fearlessly for wealth?
If our nation had been greedy of gold and worldly wealth
Why would we have been idol breakers instead of idol sellers?
Tal Na Sakte The Agar Jung Mein Ad Jaate The

Paaun Sheron Ke bhi Maindaan Se Ukhad Jaate The
Tujh Se Sarkash Huwa Koi Tho Bigad Jaate The
Taigh Kya Cheez Hai Hum Toup Se Ladh Jaate The
Naqsh Tauheed Ka Har Dil Pe Bithaaya Hum Ne

Zer-e-Khanjar Bhi Ye Paighaam Sunaaya Hum Ne
Once firmly stood in the battle we were immovable

Even lions in the battle against us would be in flight
We were enraged if some one rebelled against You
What to talk about sword we fought even against canons
We imprinted the picture of Oneness on every heart

We conveyed this message even under the dagger
Tuhi Kehde Ke Ukhaada Dar-e-Khaibar Kisne?

Sheher Qaisar Ka Jo Tha Usko Kiya Sar Kisne?
Todey Makhlooq-e-Khudawand Ke Paikar Kisne?
Kaat Kar Rakh Diye Kuffaar Ke LAshkar Kisne?
Kisne Thanda Kiya Aatishkada-e-Iraan Ko?

Kisne Phir Zinda Kiya Tazkira-e-Yazdaan Ko?
You yourself say, who uprooted the gate of Khaibar?
Who conquered the city which was Qaisar’s?
By whom were the images of created gods destroyed?
By whom were the armies of infidels slaughtered?
Who cooled down the fire temple of Iran?
Who made the memory of God then become alive?
Kaunsi Qaum Faqat Teri Talabgaar Huwi?

Aur Tere Liye Zehmatkash-e-Paikaar Huwi?
Kiski Shamsheer Jahangeer-e-Jahandaar Huwi?

Kiski Takbeer Se Duniya Teri Bedaar Huwi?
Kiski Haibat Se Sanam Sehme Huwe Rehte The?

Muh Ke Bal Girke "Huwallahu Ahad" Kehte The?
Which nation become Your seeker exclusively?

And for You, undertook wars’ calamities?
Whose sword became world-seizing, world-holding?
By whose "Takbeer" did Your world become enlightened?
Through whose fear did the idols remain trembling?

Having fallen on their faces, they used to say "Allah is One."
Agaya 'Ain Ladaai Mein Agar Waqt-e-Namaz

Qibla Roo Hoke Zameen Bose Huwi Qaum-e-Hijaaz
Ek Hi Saff Mein Khade Hogaya Mehmood-o-Ayaaz
Na Koi Banda Raha Aur Na Koi Banda Nawaaz
Banda-o-Sahab-o-Mohtaaj-o-Ghani Ek Huwe
Tere Sarkaar Mein Pahunche Tho Sabhi Ek Huwe
If the time of prayer came right in the midst of battle

Hijaz’ nation fell in prostration facing the Ka’abah
Both Mahmud and Ayaz in the same row stood
None as the slave and none as the master stood
Slave and master, poor and rich became one!

On arrival in Your Place all became one!
Mehfil-e-Kaun-o-Makaan Mein Sahar-o-Shaam Phire

Mai Tauheed Ko Lekar Sifat-e-Jaam Phire
Koh Mein Dasht Mein Lekar Tera Paighaam Phire
Aur Maloom Hai Tujhko Kabhi Na-Kaam Phire?
Dasht Tho Dasht Hain Darya Bhi Na Chode Hamne

Bahr-e-Zulmaat Mein Dauda Diye Ghode Hamne
We wandered in the gathering of all creation, in the dawn and dusk

Having taken the wine of Tauheed, we wandered intoxicated with it
We wandered with Your Message in the mountains, in the deserts
And You even know whether we ever returned unsuccessful?

Deserts are merely deserts, we did not spare even the seas
We galloped our horses in the oceans of darkness!
Safha-e-Deher Se Baatil Ko Mitaya Humne

Nooye Insaan Ko Gulaami Se Chudaaya Humne
Tere Kaabe Ko Jabeenon Se Basaaya Humne
Tere Qur'an Ko Seenon Se Lagaya Humne
Phirbhi Humse Ye Gila Hai Ke Wafadaar Nahi

Hum Wafadaar Nahi Tubhi Tho Dildaar Nahi
We erased falsehood from the face of the earth
We freed the human race from bonds of slavery
We established Your Ka'bah with our foreheads
We put Your Qur’an into our hearts
Nevertheless, there is this complaint to us, that we are not faithful
If we are not faithful, then You too are not generous
Ummatein Aur Bhi Hain Unmein Gunehgaar Bhi Hain
Ijz-waale Bhi Hain, Mast Mai Pindaar Bhi Hain
Unmein Kaahil Bhi Hain Ghaafil Bhi Hain Hoshyaar Bhi Hain
Sainkdon Hain Ke Tere Naam Se Bezaar Bhi Hain
Rahmatein Hain Tere Aghyaar Ke Kaashaanon Par
Barq Girti Hai Tho Bechaare Musalmaanon Par!
There are other communities too, among them are sinners too
There are modest people and intoxicated arrogant ones too
Among them are lazy, heedless as well as clever people too
There are also hundreds who are disgusted with Your Name
Tour Mercy descends on the other people's houses
Lightning strikes only on the poor Muslims' abodes
Buth-Sanam Khaanon Mein Kehte Hain, Musalmaan Gaye
Hai Khushi Unko Ke Kaabe Ke Nigehbaan Gaye
Manzil-e-Deher Se Uonton Ke HadiKhwaan Gaye
Apne Baghlon Mein Dabaaye Huwe Quran Gaye
Khandazan Kufr Hai, Ehsaas Tujhe Hai Ki Nahi?

Apni Tauheed Ka Kuch Paas Tujhe Hai Ki Nahi?
The idols in temples say ‘The Muslims are gone’
They are glad that the Ka'bah's guardians are gone
From the world's stage, the drivers of camels have gone,
They, with the Qur’an in their arm pits, are gone
Infidelity is mocking, do You feel it or not?
Do You have any respect for Your Oneness, or not?
Ye Shikaayat Nahi Hai Unke Khazaane Ma'moor
Nahi Mehfil Mein Jinhe Baat Bhi Karne Ka Sha'oor
Qahr Tho Ye Hai Ke Kaafir Ko Mile Hoor-o-Qasoor
Aur Bechaare Musalmaan Ko Faqat Waada-e-Hoor
Ab Wo Altaaf Nahi Hampar Inaayat Nahi
Baat Yeh Kya Hai Ke Pahli Si Madarat Nahi?
This is not a complain that their treasures are full
Who don't even have the intelligence to speak [properly] in a gathering
The Outrage is that infidels are rewarded with Houris and palaces
And the poor Muslims consoled with only promise of Houris
We have been deprived of the former graces and favors
What is the matter, we are deprived of the former courtesies?
Kyun Musalmaanon Mein Hai Daulat-e-Duniya Nayaab
Teri Qudrat Tho Hai Woh Jiski Na Hadd Hai Na Hisaab
Tu Jo Chahe Tho Uththe Seena-e-Sehra Se Habaab
Rahrawe Dasht Ho Saili Zada Mauj-e-Saraab
Ta'in-e-Aghyaar Hai, Ruswaai Hai, Nadaari Hai
Kya Tere Naam Pe Marne Ka Iwaz Khwari Hai?
Why, among Muslims, is material wealth unobtainable?
Your power is such that it has no limit nor accounting
With Your Will the desert’s bosom would produce bubbles of water

The desert's traveler can be facing flood of mirage's waves
Others' sarcasm that we are disgraced and poverty struck
Is this recompense the reward for Loving You?
Bani Aghyaar Ki Ab Chahnewaali Duniya
Rah Gayi Apne Liye Ek Khayaali Duniya
Hum Tho Ruksath Huwe, Auron Ne Sambhali Duniya
Phir Na Kehna Huwi Tauheed Se Khaali Duniya
Hum Tho Jeete Hain Ke Duniya Mein Tera Naam Rahe
Kahin Mumkin Hai Ke Saaqi Na Rahe Jaam Rahe?
The world has now become lover of the Others!
For us it is only a single imaginary world
We have departed, others have taken over the world
Do not complain now that the world has become devoid of Tauheed!
We live so that Your name would remain in the world
Is it possible that the wine-cup exist and the cup-bearer doesn't?
Teri Mehfil Bhi Gayi Chahnewaale Bhi Gaye
Shab Ki Aahein Bhi Gayi, Subah Ke Naale Bhi Gaye
Dil Tujhe De Bhi Gaye, Apna Sila Le Bhi Gaye
Aake Baithe Bhi Na The Aur Nikaale Bhi Gaye
Aaye 'Ishaak! Gaye Waada-e-Farda Lekar
Ab Unhein Dhoond Chiraagh Rukh Zaiba Lekar
Your assemblage is gone, and Your Lovers are also gone
The night's sighs are gone, the dawn's laments are gone
Giving You our hearts and taking our rewards we went on
Just came and sat down and were thrown out
The Lovers came but with tomorrow's promise went away
Now search them with Your beautiful face's lamp!
Dard-e-Laila Bhi Wahi, Qais Ka Pehloo Bhi Wahi

Najid Ke Dasht-o-Jabal Mein Ram-e-Aahoon Bhi Wahi
Ishq Ka Dil Bhi Wahi, Husn Ka Jadoo Bhi Wahi
Ummath-e-Ahmad-e-Mursal Bhi Wahi Tu Bhi Wahi
Phir Ye Aazardagi Ghair-e-Sabab Kya Maani?
Apne Seedaon Par Yeh Chasm-e-Ghazab Kya Maani?
Lailah's pathos is the same, the aspect of Qais too is still the same
In the Najd's desert and mountains the wildness of deer is still the same
The heart of passion is still the same, the Beauty's magic is still the same
The Ummah of the Holy Prophet is the same, You are also the same
Then this displeasure without reason, what's the meaning?
Then this displeasure for Your lovers, what's the meaning?
Tujhko Choda Ke Rasool-e-Arabi Ko Choda?
Buthgari Pesha Kiya? Buth-Shikani Ko Choda?
Ishq Ko, Ishq Ki Aashaftasari Ko Choda?
Rasm-e-Salman-o-Uwaisi Qarani Ko Choda?
Aag Takbeer Ki Seenon Mein Dabi Rakhte Hain
Zindagi Misl-e-Bilaal-e-Habashi Rakhte Hain
Did we forsake You, or did we forsake the Prophet of Arabian?
Did we make idol making our profession, or did we forsake idol breaking?
Did we forsake Love, or did we forsake the madness of Love?
Did we forsake the customs of Salman and Uwais Qarani?
We keep the Takbir's fire suppressed in our hearts!
We are living the life of Bilal the Abyssinian!
Ishq Ki Khair, Wo Pehli Si Ada Bhi Na Rahi
Jadha Paimaaee Tasleem-o-Raza Bhi Na Rahi
Muztarib Dil Sifat-e-Qabl Numa Bhi Na Rahi
Aur Pabandi Aain-e-Wafa Bhi Na Rahi
Kabhi Humse Kabhi Ghairon Se Shana-Saai Hai

Baat Kehneki Nahi Tu Bhi Tho Harjaai Hai
Granted that Love has lost its former elegance also
We may have lost treading the path of Love also
We may have lost the restless heart like the compass also
And we may have lost the observance of fidelity's rules also
You are changing friendship between us and others
It is not something fit to say but You are also unfaithful!
Sar-e-Faraan Pe Kiya Deen Ko Kaamil Tuney
Ek Ishaare Mein Hazaaron Ke Liye Dil Tuney
Aatish Andoz Kiya Ishq Ka Haasil Tuney
Phoonk Di Garmi Rukhsaar Se Mehfil Tuney
Aaj Kyun Seenein Hamare Sharar Aabaad Nahi?
Hum Wahi Sookhta Samaan Hain Tujhe Yaad Nahi?
You perfected the Deen on the peak of Faran
You a single sign You captivated the hearts of thousands
You made the fruit of Love fire-bringing.
You burned the congregation with Your face's fire
Why today our breasts not filled with sparks of Love?
We are the same burnt out (Lovers), don't You remember?
Vaadi-e-Najd Mein Wo Shor-e-Salasal Na Raha
Qais Deewana-e-Nazzaara-e-Mehmil Na Raha
Hausle Wo Na Rahe, Hum Na Rahe, Dil Na Raha
Ghar Ye Ujda Hai Ke, Tu Ronak-e-Mehfil Na Raha
Aye Khosh Aan Roz Ke Aayee Wo Basad Naaz Aayee
Be Hijaabaana Soye Mehfil-e-Ma-Baaz Aayee
The noise of Lovers’ chains in the Najd's Valley has disappeared
Qais has no more remained longing for the litter's sight
Those enthusiasms, we, as well as the heart has disappeared,

The house is destroyed as You have not remained the glory of gathering
Oh those happy days when You with elegance shall come back
When will You unveiled, to our congregation come back
Baada-Kash Ghair Hain, Gulshan Mein Lab Jo Baithe
Sunte Hain Jaam Bakaf Naghma Ku-Ku Baithe
Daur Hangaama Gulzaar Se Ek-Soo Baithe
Tere Deewane Bhi Hain Muntazir Hu Baithe
Apne Parwanon Ko Phir Zauq-e-Khud Afrozi De
Barq-e-Dereena Ko Farmaan-e-Jigar Sozi De
The Others drink wine, seated in the garden, at the edge of the water-channel
Listening to the cuckoo's call with wine-cup in their hand
In the garden on a side far from the riotous crowd are sitting
Your madmen are also patiently wanting for the "Hu"
Again endow Your moths a relish for self-kindling
Give to the ancient lightning a command of liver-burning.
Qaum-e-Awaara Anaan Taab Hai Phir Soo-e-Hijaaz
Le Uda Bulbul-e-BePar Ko Mazaak-e-Parwaaz
Muztarab Baagh Ke Har Ghoonche Mein Hai Boo-e-Niyaaz
Tu Zara Ched Tho De Tashna Mazaraab Hai Saaz
Naghmein Be-Taab Hain Taaron Se Nikalne Ke Liye
Toor Maztar Hai Usi Aag Mein Jalne Ke Liye
The wandering community is riding again towards the Hijaz,
The relish for flight has carried away the wingless Nightingale.
The fragrance of humility is restless in every flower bud
Just start the music, instrument is seeking the plectrum
Melodies are restless to emerge from the strings
[Mount] Tur is restless to burn in that same fire!
Mushkilein Ummat-e-Marhoom Ki Aasaan Karde

Mor-e-Bemaya Ko Hamdosh-e-Sulaiman Karde
Jinse Nayaab-e-Muhabbat Ko Phir Arzaan Karde
Hind Ke Der-e-Nasheenon Ko Musalmaan Karde
Juye Khoo-mi Chakad Azz Hasrat Daireena Ma
Mee Tapad Naala Be-Nashtar Kada Seena Ma
Make the difficulties of the blessed people easy,
Make the no-account ant the equal of Solomon.
Make the invaluable produce of Love accessible again
Make the temple-sitters of India [into] Muslims.
[In Persian:] "A stream of blood drips from our ancient longing
Wailing palpitates in the wounded breast of mine!"
Bu-e-Gul Legayi Beroon-e-Chaman Raaz-e-Chaman
Kya Qayaamat Hai Ke Khud Phool Hain Gammaz-e-Chaman
Ahd-e-Gul Khatam Huwa, Toot Gaya Saaz-e-Chaman
Udgaye Daaliyon Se Zamzam-e-Parwaaz-e-Chaman
Ek Bulbul Hai Ke Hai Mehwe Tarannum Abtak
Iske Seene Mein Hai Naghmon Ka Talatun Abtak
(From this verse to the end of the poem Allama Iqbal is referring to himself and his book,
Bang-e-Dara)
The fragrance of rose took garden's secret outside the garden
Outrageous that flowers themselves are informers against the garden
The spring is over, broken is the orchestra of the garden
Flown away from branches are the songsters of the garden
Only a nightingale is left which is singing still
In its breast overflows the flood of songs still
Qamariyan Shaaq-e-Sanobar Se Guraizaan Bhi Huwein
Pattiyan Phool Ki Jhad Jhad Ke Pareshaan Bhi Huwein
Wo Puraani Rawishein Baagh Ki Veeran Bhi Huwein
Daliyan Paireen-e-Barg Se Uriyaan Bhi Huwein

Qaid-e-Mausam Se Tabiat Rahi Aazaad Uski
Kaash Gulshan Mein Samajhta Koi Fariyaad Uski
The turtledoves have taken flight from the branch of the pine tree,
The petals of the flowers too have withered and become scattered.
The garden's old beautiful walk-ways are also gone
The branches too became bare without the cover of leaves
But his temperament remained free of the season's restrictions
If only somebody in the garden understand his complaint!
Lutf Marne Mein Hai Baaki, Na Maza Jeene Mein
Kuch Maza Hai Tho Yahi, Khoon-e-Jigar Peene Mein
Kitne Betaab Hain Johar Mere Aaeene Mein
Kis Qadar Jalwe Tadapte Hain Mere Seene Mein
Is Gulistaan Mein Magar Dekhne Waale Hi Nahi
Daagh Jo Seene Mein Rakhte Hon Wo Laale Hi Nahi
There is no pleasure in dying and no taste in living
If there is any pleasure it in bearing this affliction
How restless are the polish-lines in my mirror!
To what an extent glories are fluttering in my breast!
But there is none in this garden to see them
There are no poppies with Love's stain on their breasts
Chaak Is Bulbul-e-Tanha Ki Nawaas-e-Dil Houn
Jaagnewaale Isi Baang-e-Dara Se Dil Houn
Yani Phir Zinda Naye Ahd-e-Wafa Se Dil Houn
Phir Isi Baada Daireena Ke Pyase Dil Houn
Ajmi Khum Hai Tho Kya Mai Tho Hijaazi Hai Meri?
Naghma Hindi Hai Tho Kya Lai Tho Hijaazi Hai Meri?
May hearts be torn by the song of this lonely nightingale
May the sleeping hearts wake up with this very Bang-e-Dara

May the hearts come to life again with a new covenant
May the hearts be thirsty again for this same old wine
My cask may be from 'Ajam, but my wine is from Hijaz
My melody may be Indian but my tune is from Hijaz
Analysis of the Poem:

The poem expresses complaints and questions directed at God. It notes that Muslims have
faithfully served God and spread his message throughout many lands, facing great
hardships and dangers in religious wars. However, now Muslims seem to face more
difficulties and hardships while unbelievers appear prosperous. The poem questions why
God does not provide more support and blessings to the Muslims who have devoted
themselves to serving him.
The central idea of the poem Shikwa is that God is not fulfilling his promise to protect
followers of the Prophet from loss and a decline in fortune. In Jawab-e Shikwa God answers
directly that he has not broken his promise; instead it is the Muslims, his followers, who have
turned away from the Path.
This poem gives us a key glimpse into the development of Allama Iqbal's poetic thought,
particularly in regards to his grievances with the state of the Muslim world at the time. One
which had been deteriorating with the colonization and the collapse of the Ottoman and
Mughal empires. It was first recited in 1911 at a small gathering at the annual meeting of the
Anjuman-e Himayat-e Islam in Lahore. It moved many listeners to tears, but raised equal
controversy as it allegedly showed disrespect towards God. As Sarah Fazli wrote, in all
honesty Shikwa did emanate a strong sense of entitlement - that material progress and
glory, the inheritance of Muslims, had been unlawfully stolen by the West. Of course, these
grievances were answered to in Jawab-e-Shikwa.
Part 03 of Course: Parables from Garden of Saadi

GULISTĀN-E SA‘DĪ
The author of the following ḥikāyāt, Sharf al-Din Sa‘dī Shirazi, was born in Shiraz, Iran, at
the turn of the 12th century. Sa‘dī was raised in a family of religious scholars and received
his initial education in his hometown and later in the illustrious city of Baghdad where he was
under the tutelage of the famous scholar Ibn al-Jawzi. Alongside his traditional education in
the Islamic sciences, Sa‘dī was also deeply influenced by Sufism and was a student of the
great philosopher and Sufi mystic Shihab al-Din al-Suhrawardi. His deep commitment to
Sufism and the moral project of purifying and elevating the self, permeate his works of poetry
and especially his most famous work, for which he earned lasting acclaim throughout the
Muslim world, namely, the Gulistān. His ḥikāyāt, or short stories, that are the subject of this
component, are an extension of this moral project and offer the reader advice and guiding
principles in various domains of life.
The following selections from his collections of ḥikāyāt touch on a variety of themes and
circumstances ranging from issues surrounding wealth, power, and injustice to those
regarding the importance of knowledge and piety. The narratives are similar in style and
content to the famous ḥikam of Ibn ‘Ataillah and are part of a tradition of offering pithy and
often witty pieces of advice aimed at the moral development of the reader. Despite a
diversity of themes, the stories can be tied together given their emphasis on the
development of personal virtue and the subduing of the lower self; resonating through each
of them is a deep Sufi ethic that follows the Divine law in both letter and spirit with an
unwavering concern for the permanent and the ever-lasting over the fleeting and the
ephemeral.

TEN HIKĀYĀT
From: John T. Platts, The Gulistan; or, Rose Garden of Shaikh Muslihu’d- Dīn Sa’dī of
Shīrāz (London: Wm. II. Allen, 1876).
The selected Ten Hikayats are given Below:
Parable No 01
Title : "Those who make an effort to display their virtues, do the same to conceal their
vices".( Taken from Story VI, (chapter 2): Pg. 83. )
Introduction: A man purposefully eats less and prays more in court to appear pious,
requesting more food within the walls of his home. His son asks him to offer his prayers
again as the one he performed in front of the sultan were meant to impress a mortal, not
God.
Translation of Parable from Persian to English
A devotee was a king's guest. When they sat down to meat, he ate less than he would have
liked; and when they stood 'up to prayer, be said more than was his wont, in order that they
might increase the good opinion' they entertained of him.
COUPLET
O Arab of the desert! thou wilt not. I fear, reach the Ka’ba;
For the road thou art going lead to Turkistan.
When he returned home, he requested the cloth to be laid, that he might partake of food. He
had a son, a sharp fellow: he said, "Father, thou wert at the Sultan's entertainment, didst
thou not eat food?" He replied, “I ate nothing in their sight in order to serve a purpose." He
(the son) 'rejoined, "Say thy prayers again also, for thou hast not done a thing that will serve
thy purpose (hereafter)."
STANZA
Thou who hast Thy virtues exposed in thy open palm.
Thy vices concealed within thy sides!
What wouldst thou purchase, deluded one
in the day of distress, with counterfeit silver?
Important Short Questions For Examination

• What does the story tell us about the man's character?
Saadi's story in Gulistan presents a valuable lesson about the importance of genuine piety
over outward displays of religiosity. The story centers on a man who puts on a show of piety
while visiting the king. He eats less and prays more than usual, hoping to impress those
around him. However, once home, he reveals his true nature by asking for more food.
• Why does the son criticize his father's behaviour?

• What is the meaning of the saying "Those who make an effort to display their virtues,
do the same to conceal their vices"?
• What is the lesson Saadi is trying to teach us through this story?
Answer:
Saadi's story in Gulistan presents a valuable lesson about the importance of genuine piety
over outward displays of religiosity. The story centers on a man who puts on a show of piety
while visiting the king. He eats less and prays more than usual, hoping to impress those
around him. However, once home, he reveals his true nature by asking for more food.
The Astute Son:
The man's son acts as a foil, highlighting the hypocrisy of his father's actions. He points out
that the prayers offered at court were meant to gain favor with a mortal, not with God.
The Meaning of the Couplet and Stanza:
The accompanying couplet and stanza reinforce the story's message. They use metaphors
to criticize those who prioritize outward displays of virtue while hiding their faults. The image
of a desert Arab going the wrong way and counterfeit silver emphasizes the worthlessness
of such actions.

The Overall Lesson:

Saadi teaches us that true piety lies in genuine devotion and good character, not in
performing religious acts for show. Pretending to be good will not benefit you in the end, just
like fake coins have no value. Focusing on outward appearances without inner goodness is
a recipe for disappointment.
Short Question Answers
• What is the main point of the story?
The story criticizes hypocrisy and emphasizes the importance of genuine piety. It highlights
the difference between performing religious acts for show and practicing true devotion.
• What is the son's role in the story?
The son acts as a wise observer who exposes his father's hypocrisy. He points out the
emptiness of his father's actions and encourages him to focus on genuine faith.
• What is the significance of the couplet and stanza?
The couplet and stanza add metaphorical depth to the story. They use vivid imagery to
criticize those who prioritize outward displays of virtue while hiding their faults.
• What lesson can we learn from this story?
We should strive for genuine good character and inner piety, not just outward displays of
religiosity. Focusing on true faith and good deeds will benefit us more in the long run than
simply putting on a show.
Parable No 02
Title : "The foundation of injustice in the world began with small unjust deeds"
( Occurs in (chapter 1): XX, Pg. 44 )
Introduction: The Sassanian King Naushirwan and his retinue need salt to roast their hunt.
Before his men leave to get it from a nearby village, he tells them to pay for. He explains that
the smallest action of appropriations by the rich and powerful of the poor and weak lead to
unending trails of confiscations that subsequently plague the entire society.
They relate that they were roasting some game for Naushirwan the Just on a certain
hunting-gound. There was no salt. They sent a slave to a village to bring salt. Naushirwan
said, "'rake the salt for payment, in order that a bad custom may not spring up, and the
village be ruined." They said, " What harm can arise from this trifle?” He replied,
“The foundation of injustice in the world was small at first; everyone who came added
thereto, till it has attained to the extreme magnitude (you witness)."
STANZA
If a king eat but an apple from a subject's garden,
His slaves will pull up the tree from its root.
For the half egg which a Sultan deems it right to take by force,
His followers put a thousand fowls on the spit.
COUPLET
The evil-lived tyrant endureth not;
Curses on him are everlasting.
Questions:
● Why does King Naushirwan insist on paying for the salt?

● What warning does King Naushirwan give his men?
● What is the lesson Saadi is trying to teach us through this story?
A Lesson in JusticeSaadi's Golestan offers a timeless story about a wise king named
Naushirwan and a seemingly trivial act that carries a profound message about justice. While
on a hunting expedition, King Naushirwan and his companions find themselves needing salt
to prepare their meal. They decide to send a servant to a nearby village to acquire some.
Here's where the king's wisdom shines through. Instead of simply taking the salt, King
Naushirwan instructs his men to pay for it.

The Power of Small Actions:The king's insistence on paying surprises his men. They
question the need for such formality over a small amount. This is the crux of the story. King
Naushirwan recognizes the potential consequences of seemingly insignificant acts of
injustice. He explains that if those in power take advantage, even in small ways, it sets a
dangerous precedent.
The Downward Spiral:King Naushirwan uses a powerful metaphor to illustrate his point. He
compares injustice to a foundation. A single act of taking what isn't rightfully yours might
seem unimportant, but over time, as others follow suit, these small injustices accumulate,
leading to a massive structure of corruption that plagues society.
The Couplet and Stanza Amplification:The accompanying poems further emphasize the
king's message. They use vivid imagery to show how a minor act of injustice, like taking a
single apple, can escalate into something much worse, like uprooting the entire tree. This
reinforces the notion that unchecked injustice has the potential to spiral out of control.
The Lesson for Us All:King Naushirwan's story transcends time and culture. It reminds us
that fairness and justice matter, even in seemingly small situations. When those in power
prioritize taking advantage, no matter how minor it seems, it erodes trust and creates a
climate where larger injustices become more likely. The story encourages us all to be
mindful of our actions and strive for fairness in our daily lives.
Parable No 3
Title :"Burden bearing oxen and asses are better that oppressors"
(Story occurs in (chapter 1): XXI, Pg. 45)
Introduction: A royal revenue collector is unfair to the peasantry to fill the treasury and
please the Sultan. Instead of being awarded, he is punished when the Sultan finds out.
Misuse of authority as a right to oppress the weak and helpless eventually brings ruin to the
oppressor. The humble ass and ox are much better than the mighty lion as they serve
humanity and silently bear their burden. Similarly, humility and eagerness to serve others are
qualities appreciated by God, not the ruthless lion-like pride that destroys the destitute.
Translation of Parable from Persian To English
I heard of a revenue collector that he was ruining the peasantry in order to fill the treasury of
the Sultan, unconscious of the dictum of the sages, which they have pronounced, Whoever
afflicts the people that he may gain the heart of the Sultan, God Most High will set those very
people against him to destroy him utterly.
COUPLET
A blazing fire acts not on wild rue1
As the sighs of pained hearts (do on the oppressor).
1According to Persian belief, wild rue, employed in fumigation, neutralizes the influence of
the evil eye.
They say that the chief of all animals is the lion, and the meanest- the ass; and yet,
according to the unanimous opinion of the wise, the burden-bearing ass is better than the
man-rending lion.
DISTICHS
The poor ass, although it is without sense,
Is prized, For the reason that it bears burdens.
Burthen-bearing oxen and asses
Are better than man-tormenting men.
They say that some part of his mal-practices became known to the king by certain
indications; he tortured him on the rack, and put him to death by a variety of punishments.
STANZA
The Sultan’s good pleasure will not be won,

So long as thou seek not to win his people's heart.

if thou desire that God should pardon thee,
Deal kindly with the creatures or God.
They tell that one of those oppressed (by him) passed by his head (as he was lying), and
reflected on his miserable plight, and said,
STANZA
Not everyone who has power of arm and a high once,
Can, by his authority, consume men's property with impunity.
It is possible to take a big bone down the throat;
But it will rend the stomach when one gets it down to the navel.
Questions
What is the main theme of the story?
How are animals used as metaphors in the story?
How does the Sultan react to the actions of the revenue collector?
What message does the story convey about humility and service?
Why is the ass considered better than the lion in the story?
The Oppressive Tax Collector: A Lesson in Fairness and Humility
This story from Saadi's Gulistan offers a powerful message about the dangers of abusing
authority and the importance of fairness. The story centres on a tax collector who exploits
the peasantry to fill Sultan's treasury and gain his favour. He prioritizes his own gain over the
well-being of the people he is supposed to serve. The story takes a turn when the Sultan
discovers the collector's cruelty. Instead of being rewarded, the collector is punished for his
actions. This emphasizes that true leadership discourages oppression and values fairness.
The Power of the People:
The story suggests that the sighs and suffering of the oppressed can bring down even the
most powerful figures. It highlights the importance of considering the impact of our actions
on others.
The Ass vs. the Lion:
The story uses animals as metaphors to convey its message. It contrasts the humble ass
and the burden-bearing ox with the mighty lion. While the lion is traditionally seen as a
powerful creature, the ass, known for its humility and burden-bearing, is considered superior.
This emphasizes the value of service and humility over arrogance and oppression.
Meaning of couplet, Distich and Stanza
A significant part of the story is the poetry that accompanies the story. The couplet compares
the sighs of suffering people to a blazing fire. It implies that the sorrow of the oppressed has
a more potent impact on their oppressor than fire has on a resilient plant like wild rue. This
suggests that humility and a willingness to serve are more admirable qualities than pride and
the misuse of power. The distiches use vivid imagery and contrasting characters to convey a
powerful message about the importance of just rule and compassion. By portraying the
donkey, valued for its burden-bearing, and the cruel men who torment others, the distich
emphasizes the virtue of service over cruelty. The first stanza then offers practical advice: to
gain favor with a ruler, ensure the well-being of their people. Kindness towards all living

beings is not just good governance but also a path to God's forgiveness. The final stanza
reinforces this theme through a cautionary tale, warning those in power that exploiting others
will eventually lead to consequences. In essence, the poem argues that true power lies not
in domination but in serving others with respect and compassion.
Lessons Learned:
● Misusing authority for personal gain will ultimately lead to downfall.

● True leadership requires fairness and consideration for the well-being of others.
● The suffering of the oppressed can have a powerful impact.
● Humility and service are more valuable qualities than pride and ruthlessness.
Short Question Answers
What is the main point/theme/moral of the story?
The story criticizes the abuse of power and highlights the importance of fairness and
compassion. It warns that those who oppress others will eventually face consequences.
What does the comparison between the ass and the lion teach us?
This comparison emphasizes the value of humility and service over arrogance and
oppression. Even though the lion is seen as powerful, the ass, with its willingness to serve, is
considered superior.
What is the role of the Sultan in the story?
The Sultan's role is to represent just leadership. His punishment of the tax collector shows
that true authority figures value fairness and hold those who abuse power accountable.
What can we learn from this story in our daily lives?
We should strive to treat others with fairness and compassion, avoid using our position (if we
have one) to take advantage of others, and remember that everyone deserves to be treated
with respect.
Parable No. 04
Title :“The pain you give to others eventually finds its way back to you.”
( Taken from Story (chapter 1): XXVII , Pg. 56.)
Introduction: A man oppressed the poor by forcibly purchasing cheap firewood from them
and would sell it for large profits to the rich. One day his home burnt down from a fire with no
apparent reason. A pious man told him that the sighs of helpless people suffering at his
hands were the cause of this calamity.
Contemporary equivalents: "What goes around comes around" & the concept of Karma.
They tell of an oppressor that he used to purchase the fire wood of the poor by force, and
give it to the rich at an exorbitant price. A devout man passed by him and said,
COUPLET
Art thou a serpent, that bites every one -whom it sees?
Or an owl, that brings ruin wherever it alights?
STANZA
Thy violence, even if it pass with us
Will not succeed with the Lord to whom all secrets are known,
Do no violence to the dwellers on earth,

That no imprecation may ascend to heaven.."

The tyrant was vexed at the words, and frowned at his admonition, and heeded him not:
“Pride dragged him into sin”, till one night fire from his kitchen fell on his stack of wood, and
burnt all his property, and cast him down from a soft bed into hot ashes. It happened that the
same (devout) person passed by him. He perceived him, saying to his companions, "I know
not whence this fire took place in my house?" He replied, "From the sighs of the hearts of the
poor.”
STANZA
Beware of the sighs of wounded hearts;
For the wound of the heart makes itself felt in the end.
Grieve not, as far as thou canst, a single heart,
For a single sigh will convulse a world!
The following delicate sentiment was inscribed on the palace of Kaikhusrau;
STANZA
For many years and long days,
(It will be) that men will go to and fro o'er my head on the earth?
Just as sovereignty, passing from hand to hand, has descended to me,
Even so will it pass to other hands.
Explanation of 4th Parable ( Hikayat )
The Oppressor and the Sighs of the Poor: A Look at Hikayat XXVII from Gulistan-e-
Saadi
The story, Chapter 1, XXVII, from Saadi's Gulistan-e-Saadi, tells a cautionary tale about the
perils of oppression. A wealthy man exploits the poor, buying their firewood at a pittance and
reselling it to the rich for a hefty profit. A pious man warns him that his cruelty will have
consequences, but the oppressor ignores the advice. One night, a fire erupts in his kitchen,
destroying his possessions. The pious man reappears, suggesting the fire stemmed from the
"sighs of the hearts of the poor," their suffering a result of the oppressor's actions.
Characters and Morality:
● The oppressor embodies greed and arrogance. He prioritizes wealth over the well-
being of others. His refusal to listen to the pious man highlights his moral blindness.
● The pious man serves as a moral compass. He warns the oppressor and highlights
the consequences of his actions.
Themes:
● Karma: The story emphasizes the idea of "what goes around comes around." The
oppressor's suffering is seen as a direct result of his cruelty.
● Empathy: The tale encourages compassion for the less fortunate. It highlights the
impact of oppression on the poor.
● Divine Justice: Though not explicitly stated, the fire can be interpreted as a form of
divine punishment, ensuring a balance is restored.
Narrative Technique:
● The story uses a simple structure with clear cause and effect. The oppressor's
actions lead directly to his downfall.
● Couplets and stanzas are used to deliver wisdom and emphasize key points. These
poetic elements add beauty and memorability to the message.

Meaning of the Poetry Pieces:
● The first couplet compares the oppressor to a venomous snake and a destructive
owl, highlighting the harm he inflicts.
● The first stanza warns the oppressor that his actions, while seemingly unpunished
on earth, will be judged by God. It advises against violence and the potential
consequences.
● The second stanza emphasises the power of the "sighs of wounded hearts." It
warns that the suffering of the oppressed will eventually have an impact.
● The final stanza is a historical inscription reflecting on the impermanence of power.
It serves as a reminder that wealth and status are fleeting.
This Hikayat uses a simple story and powerful imagery to convey a timeless message. It
reminds us of the importance of empathy, the consequences of cruelty, and the ultimate
balance of the universe.
Parable no 05
Title : "Power and riches cannot exalt one in status"
Introduction: A king passes by a faqir and becomes angry when the poor man does not
acknowledge him. Upon confrontation, he learns that it is the kings who serve their subjects,
rather than subjects submitting to the rich, as power comes with responsibilities towards the
masses.
A Darvesh vowed to celibacy had fixed himself in a desert hook. A king passed by him. The
darwesh, by reason of the high position pertaining to the dominion of content, did not raise
his head, or take any notice. The monarch, because of the high dignity pertaining to royalty,
was incensed, and said, “This tribe of tatterdemalions resemble brutes ; they possess no
civility and humanity. The Vazir approached him and said, “O darwesh! the Sultan of the
whole earth posed by thee; why didst thou not pay him homage, and do what respect
required”?
He replied, “Tell the king to look for homage from one who hopes for favours from him. (Tell
him) moreover, that kings are for the purpose of protecting their subjects, not subjects for the
sake of serving kings.
STANZA
A king is the guardian of the poor,
Even though the benefits flow from the splendour of his empire.
The sheep are not for the benefit of the shepherd;
But ratter is the shepherd for the purpose of tending the sheep.
STANZA
If thou behold one successful,
Thou wilt see another healt-sick with strenuous (but unavailing) effort.
Wait but a few short days, that the dust
May consume the brain of the schemer,
The difference be sovereignty and servitude ceases to be,
When fate’s decree presents itself to view.
Were one to open up the ashes of the dead,
Me could not distinguish the rich man from the poor.”
The argument of the dorwesh appeared sound to the king. He said, "Ask something of me."
He replied, What I request is .this, that another time thou wilt not trouble me." He rejoined, "
Give me Some advice." He replied,
COUPLET
Know, now that these blessings are in thy hands.
That this power and dominion pass from hand to hand.

General Questions and Explanation of Parable No 05

1. Discuss the themes and moral lessons depicted in Story XXIX from the "Rose
Garden" by Sheikh Saadi. How do these themes reflect on the responsibilities of
power and wealth?
2. Analyze the interaction between the king and the darvesh in Story XXIX. What does
this exchange reveal about the nature of power and humility?
3. What is the significance of the couplets and stanzas in Story XXIX? How do they
contribute to the overall message of the story?
4. How does Sheikh Saadi use the characters of the king and the darvesh to illustrate
the true purpose of leadership and authority?
5. In Story XXIX, how does the darvesh challenge the conventional understanding of
respect and status? What does this suggest about societal values?
6. Evaluate the king's response to the darvesh's advice in Story XXIX. What does this
tell us about the relationship between power and wisdom?
Common Answer
The hikayat, or story, "XXIX" is taken from the "Rose Garden" (Gulistan) by Sheikh Saadi, a
renowned Persian poet and scholar. This narrative provides a profound commentary on the
nature of power, humility, and the responsibilities that come with wealth and authority. The
story revolves around a king who, during a journey, encounters a darvesh (a devout ascetic).
A King's Misconception:
The story opens with a king, accustomed to the reverence associated with his position,
encountering a darvesh meditating in the desert. Angered by the darvesh's apparent lack of
respect, the king expresses his disdain for the "tribe of tatterdemalions" who lack manners.
A Darvesh's Insight:
The king's advisor, the vizier, intervenes and prompts the darvesh to explain his behavior.
The darvesh delivers a powerful message. He clarifies that those seeking favors from the
king would offer homage, but those like him, living a life of contentment, are not beholden to
such gestures. He further challenges the king's perspective by stating that the true purpose
of a king lies in protecting his subjects, not the other way around.
Themes/Moral:
Several significant themes emerge from this narrative. The foremost theme is the
responsibility of power . The darvesh argues that a king’s role is to serve and protect his
subjects, much like a shepherd tends to his flock. This underscores the idea that leadership
should be exercised with humility and a sense of duty, not with arrogance or entitlement.
Another key theme is the illusion of wealth and power. The story suggests that worldly riches
and authority are transient and do not guarantee true respect or value. This is particularly
highlighted when the darvesh refuses to ask for favors from the king, indicating that spiritual
and moral integrity are more enduring and significant than material wealth.
Meaning of Couplets and Stanzas:

Sheikh Saadi reinforces the themes with two impactful stanzas. The couplets and stanzas in
the story provide deep philosophical insights into the nature of power and the inevitability of
death. For instance, the stanza stating, "The sheep are not for the benefit of the shepherd;
But rather is the shepherd for the purpose of tending the sheep," emphasizes that the role of
a ruler is to serve, not to exploit. The imagery of the shepherd and sheep is a metaphor for
the duty of care that a leader has towards their people.
Another significant couplet advises the king to recognize the transient nature of his power:
"Know, now that these blessings are in thy hands, that this power and dominion pass from
hand to hand." This reflects the Buddhist notion of impermanence, suggesting that no matter
how powerful one may be, their status and wealth are temporary and will eventually pass on
to others.
Analysis of Characters:
The interaction between the king and the darvesh highlights the contrast between worldly
power and spiritual wisdom. The king’s initial reaction is one of pride and indignation, but
through his conversation with the darvesh, he comes to understand a deeper truth about the
responsibilities that come with power. The darvesh embodies humility and contentment. He
challenges the king’s perception of respect and status and shows that true honor is not
something that can be demanded but must be earned through service and humility.
Conclusion:
Ultimately, the king’s response to the darvesh’s advice reveals a willingness to learn and
grow. This suggests that true wisdom comes not from holding power but from understanding
the impermanence of one's position and the importance of serving others. Sheikh Saadi
uses this story to convey a timeless message about the virtues of humility, the
responsibilities of leadership, and the fleeting nature of worldly power.
Parable No 06
Title: "The fleeing moment of an angry decision has everlasting consequences"
( taken from (chapter 1): XXXI, Pg. 62.)

Introduction: A raging king orders an innocent man to be killed. The man cries that his
punishment would end in a short while, but the kings guilt would last for as long as he lives.
A king ordered an innocent man to be put to death, He said, “O king do not, for the sake of
the anger thou feelest toward me, seek thine owl injury”, “How so?” said he (the king). He
replied, “The punishment will be carried out on me in a moment, while the guilt of it will
attach to thee forever.
QUATRAIN
The term of life has passed away as the wind of the desert.
The bitterness and the joy, the uncomely and the comely, have passed away.
The tyrant imagined that he inflicted misery on me;
It passed over me and fixed itself on his neck.”
His admonition availed with the king, and he gave up the idea of shedding his blood.
General Questions
1. Examine the moral lessons in Story XXXI from the "Rose Garden" by Sheikh Saadi.
How does the story illustrate the long-term consequences of impulsive decisions?

2. Discuss the interaction between the king and the innocent man in Story XXXI. What
does this exchange reveal about the nature of justice and the burden of guilt?
3. Analyze the significance of the quatrain in Story XXXI. How does it enhance the
story’s message about the effects of anger and regret?
4. How does Sheikh Saadi use the characters in Story XXXI to convey the importance
of wisdom and restraint in leadership?
5. In Story XXXI, how does the innocent man’s plea challenge the king’s perspective
on punishment and responsibility? What does this suggest about the nature of true
justice?
6. Evaluate the king’s response to the innocent man’s plea in Story XXXI. What does
this tell us about the potential for growth and reflection in those who hold power?
Introduction:
Story XXXI from the "Rose Garden" (Gulistan) by Sheikh Saadi presents a powerful
narrative about the far-reaching consequences of impulsive decisions made in anger. Sheikh
Saadi, a notable Persian poet and philosopher, uses this story to explore themes of justice,
guilt, and the moral responsibilities of those in power.
Summary:
The story is about a king who gets very angry and orders an innocent man to be put to
death. Just before he is about to be executed, the man begs the king to think again. He
explains that while his own pain will be short, the king will feel guilty about it for the rest of
his life. The man’s heartfelt words make the king change his mind, and he decides not to kill
the man.
Themes:
The main idea of the story is that quick actions made in anger can have lasting effects. The
innocent man’s plea shows that an angry decision can lead to long-term consequences, not
just for the person who gets hurt but also for the one who causes the harm. The story
teaches us that leaders should think carefully and control their emotions. True justice is
about making fair and thoughtful choices, not about punishing people too quickly.
Another important idea in the story is the weight of guilt. The story shows that the
consequences of unfair actions can heavily affect the person who commits them. At first, the
king acts out of anger, but the innocent man’s words make him think about the moral impact
of what he’s doing, which causes him to change his mind.
Meaning of the Quatrain:
The quatrain in the story serves to reinforce its central message. This verse beautifully
describes how life and our feelings, whether good or bad, are temporary. It suggests that
even though the king might think he is harming the innocent man, the real suffering, shown
by his guilt, will actually be felt by the king. The verse points out that unfair and cruel actions
might bring short-term satisfaction, but their moral consequences last much longer.
Analysis of Characters:

The interaction between the king and the innocent man teaches an important moral lesson.
The king's first decision to have the man executed was quick and made out of uncontrolled
anger. However, the innocent man's calm and thoughtful plea challenges the king's sense of
fairness, helping him understand the seriousness of taking an innocent life. This meeting
shows that leaders can learn and grow morally. The king's choice to rethink his decision
demonstrates that even powerful people can learn and change their behavior.
Conclusion:
The king’s reaction to the innocent man’s plea highlights the power of wisdom and humility to
bring about change. By deciding to spare the man’s life, the king shows that true leadership
is not just about using power but also about thinking deeply, showing empathy, and making
fair and moral decisions. Sheikh Saadi's story teaches us an important lesson: the short-
term satisfaction from acting out of anger is far less valuable than the long-lasting peace that
comes from making careful and just choices.
Parable No 07
Title : "A pair of handsworking at one's will are better than those clasped in
obedience, waiting for orders"
( Taken from (chapter 1): XXXVII, Pg. 67)
Introduction: A poor laborer tells his rich brother (who serves the sultan) that he prefers
poverty as although he is poor, his work and self-sufficiency sets him free from bowing down
in front of others. Serving royalty, he says, is a burden as it causes dependency and
ingratitude.
Contemporary equivalent: "Less is more." (Known mostly as associated with Architect
Ludwig Mies who used the phrase to encourage simplicity in style).
Translation of the Parable from Persian to English
There were two brothers; one served the Sultan, and the other earned his bread by the
labour of his own hands. Once upon a time the rich one said to the poor one, “Why dost thou
not take service, so that thou mayst escape the hardship of laboring”? Ho replied, "Why dost
thou not work, that thou mayst find deliverance from the disgrace of serving (a master)?, For
the sages say, It is better to cat barley bread, and sit on the ground, than to fasten on a
golden belt, and stand in waiting,
COUPLET
To knead quick-lime with the hands.
Is better than placing the hands on the breast before a great personage.
STANZA
'T was in this that precious life was spent,—
“What shall I out in summer? What wear in winter?”
O insatiate-belied! content thyself with a single cake of bread
In order that thou mayst not bend thy back in servitude.”
Possible Questions For Above Parable
1. What is the main message of the story involving the two brothers, and how is it
conveyed?
2. How does the story illustrate the concept of self-sufficiency versus dependency?
3. What role does social status play in the story, and how do the characters' views on
it differ?
4. How does the story reflect the value of freedom over wealth?

5. What is the significance of the couplet and stanza in the story?
6. How does the story contrast the lives of the laborer and his brother who serves the
Sultan?
7. In what ways does the story suggest that simplicity and independence are
preferable to wealth and subservience?
8. How does the contemporary equivalent "Less is more" relate to the story?
9. What does the story teach us about the trade-offs between material wealth and
personal freedom?
10. How does the story challenge conventional ideas about success and status?
Introduction:
The story of the two brothers from Sheikh Saadi's "Rose Garden" provides a profound
lesson on the value of self-sufficiency over servitude. One brother serves the Sultan and
enjoys wealth, while the other prefers the simplicity and freedom of laboring with his own
hands. This tale highlights the age-old debate between material success and personal
autonomy.
Brief Summary:
The story is about two brothers who live very different lives. The rich brother works for the
Sultan and has a comfortable life. He tells his poor brother that he should also get a job to
avoid the hard work of manual labor. But the poor brother says he likes his life better
because, even though he's not rich, he gets to stay independent and doesn't have to bow
down to anyone else.
Themes/moral:
The main theme/moral of the story is that freedom and being able to take care of yourself
are more important than being rich and serving others. It shows that real respect comes from
living independently and not needing help from others. The story also talks about being
happy with what you have, living a simple life, and choosing personal freedom over the
desire for material things.
Meaning of the Couplet and Stanza:
The writer uses impactful pieces of poetry to emphasize the moral lesson conveyed in the
story.
Couplet: The couplet in the story means that working hard with your own hands is better
than having to bow down and serve someone more powerful. It shows that there is dignity in
doing your own work instead of depending on the decisions of those in power.
Stanza: The stanza talks about how it is pointless to always chase after wealth and high
status. It suggests being happy with simple things and that living a humble, independent life
is better than serving others and always worrying about having more luxuries.
Contemporary Relevance:
The contemporary saying "Less is more" aligns well with the story's message. It promotes
the idea that simplicity and minimalism can lead to a more meaningful and fulfilling life,

echoing the story's emphasis on the virtues of a simple, independent existence over the
complexities and dependencies of wealth and status.
Conclusion:
Sheikh Saadi's story questions the usual beliefs about what it means to be successful and
important. It makes a strong case for the benefits of living simply, being happy with what you
have, and valuing personal freedom. The story shows that while having money and a high
social position might make life easier, they can also take away your independence and self-
respect. It encourages us to appreciate being self-sufficient and the respect that comes from
living freely, rather than chasing after temporary comforts and high status.
Parable no 08
Title “It is fruitless to celebrate the death of an enemy as one will never be spared
from it either.” ( Occurs in (Chapter 1): XXXVIII, Pg. 68.)
Introduction: A happy messenger gives the Sassanian King Naushirwan the news of the
death of his enemy. He refuses to rejoice because he realizes that death does not favor
anyone and that he and his all friends will die one day too.
Mian Muhammad Bakhsh (1830-1907): Dushman mare to khushi na Karye, Sajnaa v mar
jana
Someone brought good news to Naushirwan the Just, saying, “God, the Exalted and
Glorious has taken away such and such an enemy of thine.” He replied, “Hast thou heard at
all that He will spare me”?
COUPLET
No room for rejoicing have I in the death of an enemy,
Since my life also enjoys not perpetuity.
General Question For Above Parable
1. What is the main message of the story about King Naushirwan and the death of his
enemy, and how is it shown?
2. How does King Naushirwan’s reaction to his enemy's death show his character
and values?
3. What does the story say about the nature of life and death?
4. How does the story challenge the usual reaction to an enemy's death?
5. What is important about the couplet in the story, and how does it connect to the
main message?
6. How does the story highlight the theme of mortality and the certainty of death?
7. In what ways does the story encourage humility and recognition of a universal
fate?
8. How does the story connect to the saying by Mian Muhammad Bakhsh about not
celebrating an enemy's death?
9. What lessons can we learn from King Naushirwan’s response to the news of his
enemy’s death?

10. How does the story promote a different view on enemies and conflicts?
Introduction:
The story of King Naushirwan from Sheikh Saadi's "Rose Garden" offers a thought-
provoking lesson on the nature of life and death and the pointlessness of celebrating when
an enemy dies. When Naushirwan hears the news of his enemy’s death, he responds with a
surprisingly serious and thoughtful comment, showing that death is something everyone
faces.
Brief Summary:
In the story, a messenger brings news to King Naushirwan, happily announcing that one of
his enemies has died. Instead of celebrating, Naushirwan asks a rhetorical question,
wondering if he himself will be spared from death. He emphasizes that being happy about an
enemy’s death is pointless because death is something that will happen to everyone,
including himself and his friends.
Themes:
The main theme of the story is the inevitability of death and how it makes celebrating an
enemy’s death meaningless. It stresses that life is short and that death treats everyone
equally. The story also explores themes of humility, the fact that death is a common fate for
all, and the importance of focusing on one’s own life instead of being happy about others’
misfortunes.
Meaning of the Couplet:
This couplet means that there is no reason to be happy about an enemy’s death because
one’s own life is also not permanent. It highlights the fact that life is short and everyone will
die eventually.
Significance of King Naushirwan’s Reaction:
King Naushirwan’s reaction shows his wisdom and understanding of life’s impermanence.
Instead of being happy about his enemy’s death, he thinks about the fact that death will
eventually come for everyone, including himself. His response demonstrates humility and a
deep awareness of the universal nature of death.
Life and Death:
The story suggests that death is a great equalizer that affects everyone, no matter their
status or enemies. It challenges the usual reaction of celebrating when an enemy dies by
reminding us that death is inevitable and happens to everyone.
Universal Message:
The story promotes a message of humility and accepting that death is something that
happens to everyone. It encourages people to think about their own mortality and not to take
pleasure in the death of others, recognizing that life is short and death is a shared destiny.
Contemporary Relevance:
The saying by Mian Muhammad Bakhsh, “Dushman mare to khushi na Karye, Sajnaa v mar
jana” (Don’t celebrate when an enemy dies, as friends will die too), fits well with the story’s

message. It means that celebrating an enemy’s death is pointless because everyone,

including friends, will die eventually.
Conclusion:
Sheikh Saadi's story of King Naushirwan gives us a timeless lesson about how pointless it is
to celebrate an enemy’s death and how death is something that will happen to everyone. It
encourages us to have a humble view on life and death, recognizing that everyone shares
the same fate. The story teaches us to reflect on our own lives and to appreciate the time we
have, rather than finding joy in the misfortunes of others.
Parable no 09
Title: “Destruction of the good names of the departed cannot protect your own.”
(Chapter 1): XLII, Pg. 74.
Introduction: Alexander the Greek conqueror tells how he won over kingdoms with armies
and riches greater than his own by speaking kindly of their former leaders and kings. Fortune
and power perish, but one’s integrity remains behind if they keep others.

They asked Alexander (the Great), “How didst thou conquer the countries of the East and
the West? For former kings had greater treasures, more years, and larger armies than thou,
and (yet) such conquests were not won.” He replied, "By the help of God Most high, every
kingdom that I conquered I refrained from oppressing the people thereof; and I never
mentioned the names of their kings but with kindliness."
COUPLET
The wise will not style him great,
Who mentions the names of the great with disparagement.
STANZA
All these ere of no account, since they pass away,
Fortune and throne and authority and conquest.
Destroy not the good name of those who have departed,
In order that thy good name may remain untouched.
General Questions for Above Parable
1. What are the main themes in the story of Alexander the Great, and how do they
connect to the idea of integrity?
2. How does Alexander's way of conquering reflect his thoughts on leadership and
respect for previous rulers?
3. Why are the couplet and stanza important in sharing the lesson of the story? How
do they make the story better?
4. What can modern leaders learn from how Alexander said he conquered the East
and West?
5. How does the story show that power and wealth do not last forever? What remains
after these things are gone?
6. How does the story highlight the importance of keeping the good names of people
who have passed away?

Introduction
The story of Alexander the Great as narrated in Rose Garden of Saadi gives us important
lessons about leadership, respect, and the lasting value of integrity. The story describes how
Alexander answered questions about his successful conquests. He highlights his unique way
of ruling and his thoughts on power and legacy. This story, enriched with a meaningful
couplet and stanza, shares key lessons that are still important today.
Brief Summary
In the story, people asked Alexander how he managed to conquer so many lands even
though he had less wealth, fewer years, and smaller armies than the kings before him. He
said his success was due to God’s help and his respectful treatment of the people he
conquered and their former leaders. Instead of speaking badly about the past kings,
Alexander honored their legacy, showing how to lead effectively and morally.
Themes/morals
The main themes/morals of the story include integrity, respect for the past, and the
temporary nature of worldly power. Alexander’s respect for the former kings shows integrity,
suggesting that true greatness comes from honoring others, not from putting them down.
The story also highlights how material wealth and power are temporary and can be
misleading. What truly lasts is the integrity and honor with which one treats others.
Meaning of the Couplet and Stanza
The couplet sums up a key lesson of the story: “The wise will not call someone great, / Who
speaks badly about great people.” This means that true wisdom and greatness are shown in
how we talk about others, especially those who have passed away. Respecting their
memory shows real nobility and wisdom.
The stanza further explains this idea: “All these are of no importance, since they fade away, /
Wealth, power, and victories. / Don’t destroy the good name of those who have passed
away, / So that your own good name stays intact.” It means that material things like wealth
and power are not important because they do not last. What really matters is keeping the
honor and dignity of yourself and others, which lasts much longer than physical possessions
and temporary power.
Conclusion
The story of Alexander the Great teaches us valuable lessons about leadership and the
importance of integrity. By speaking kindly of former leaders and respecting the past,
Alexander not only gained conquests but also ensured that his legacy would be remembered
with honor. This story reminds us that while power and wealth may fade, the respect and
integrity with which we treat others remain even after we are gone. Modern leaders and
individuals can learn from Alexander’s approach to leadership, which emphasizes the lasting
importance of kindness and respect for all.
Parable no 10
Title: "Do not turn away from knowledge even if one has to get it from the teachings of
the ignorant."( Occurs in (Chapter 2): XXXVIII, Pg. 124. )
Introduction: A law professor refuses to listen to religious preachers as he believes they
don't practise what they preach. His father tells him to never reject knowledge because of

this alone, as it can be gained despite their ignorance if one makes his own effort to listen
and think.
A law professor said to his father, “None of the fine words of the preachers make any
impression on me, for the reason that I do not see them practising one single thing in
conformity to their preaching.
DISTICHS
They teach people to renounce the world;
They themselves hoard up silver and grain.
The professor of religion who has talk, and nothing else,
Takes no hold of the heart when he speaks.
He is a doctor of religion who does no evil;
Not he who preaches to people, while he himself does not act up to (his preaching).
VERSE FROM THE KORAN
Do ye bid mankind to be pious, and overlook yourselves?
COUPLET
The learned doctor, who seeks to gratify his appetites and pamper his body,
Is himself astray; whom can he guide aright?”
The futher said, “Son! merely on account of this foolish fancy it is not right to turn away the
face from the instruction of monitors, and follow the path of folly, and impute error to the
doctors of religion, and be in quest of a spotless doctor, and so remain excluded from the
advantages of knowledge. Thou art like unto the blind man who one night fell into mire, and
was saying, ‘At least, O Musalmans! place a lamp before my path!' A courtesan heard (him)
and said, ‘What wilt thou, who canst not see the lamp, see by means of the lamp?’ The
meeting-house of preachers is even like the warehouse of cloth-merchants; for in the latter
place thou canst get nothing until thou payest ready money; and in the former place
thou wilt not carry away happiness till thou bring a willing mind.”
STANZA
Listen to the discourse of a learned doctor with the ears of thy soul,
Even if his acts be not like his words:
Vain is that which the adversary says,—
“How can one who is asleep rouse one who sleeps?”
It behoves a man to lend his ear attentively,
Even if counsel be written on a wall.
STANZA
A pious man came from a convent to a school,
Broke the bond of the Sufi communion.
I said, “What was the difference between a doctor and a devotee,
That thou hast preferred the former to the latter?”
He replied, “The latter saves his own blanket from the wave,
While the former exerts himself to save the drowner.”
General Questions For Above Parable
1. What are the main themes in the story of the law professor and his father, and how
do they relate to the value of knowledge?
2. How does the law professor's view of religious preachers reflect his attitude
towards learning?
3. Why are the couplet and stanzas important in sharing the lesson of the story? How
do they add to the overall message?
4. What lessons can modern learners take from the father's advice about gaining
knowledge?

5. How does the story highlight the importance of seeking knowledge no matter
where it comes from?
6. How does the story show the difference between appearances and true wisdom?
Introduction
The story has been taken from Chapter 2 of The Rose Garden of Saadi. It is about a
conversation between a law professor and his father. It teaches us the importance of
seeking knowledge, even if the source is not perfect. The story includes a couplet, verses
from the Quran, and several stanzas that highlight the value of wisdom. It warns us not to
dismiss knowledge just because the person teaching it may not be perfect. This story offers
important lessons about the value of being open-minded and seeking knowledge from all
places.
Brief Summary
In the story, the law professor does not like listening to religious preachers. He thinks that
they do not practice what they preach, which makes their words meaningless to him. His
father, however, tells him that he should not reject knowledge just because of the preachers'
faults. The father explains that valuable lessons can still be learned if one listens with an
open mind and thinks carefully about the teachings. The father's advice shows that wisdom
can be found even in places we might not expect, and we should be willing to learn from
everyone.
Themes/Moral
The main themes/morals of the story are the value of knowledge , the importance of being
open-minded , and the difference between appearance and true wisdom . The story shows
that we should not ignore knowledge just because the teacher is flawed. The law professor's
attitude shows the risk of judging teachings based on the teacher's behavior, rather than the
value of the teachings themselves. The father’s advice emphasizes the need to be open-
minded and to learn from all sources, even those that are not perfect.
Meaning of the Couplet and Stanzas
The couplet: “The learned doctor, who seeks to satisfy his desires and take care of his body,
/ Is himself lost; whom can he guide right?” criticizes those who, despite their knowledge,
focus on selfish desires. It questions the credibility of people who preach about being good
but do not follow their own advice.
The stanza: “Listen to the words of a learned person with the ears of your soul, / Even if his
actions do not match his words: / It is foolish to say, / ‘How can someone who is asleep
wake up another who is asleep?’ / A person should listen carefully, / Even if wisdom is
written on a wall.” This stanza tells us to focus on the wisdom in the words, not on the faults
of the speaker. It suggests that we can learn valuable lessons even from teachers who are
not perfect if we listen with an open mind.
The second stanza: “A religious man left a holy place to go to a school, / He broke away
from the Sufi community. / I asked, ‘Why did you choose a scholar over a holy person?’ / He
replied, ‘The holy person saves himself from danger, / While the scholar tries to save others
from trouble.’” This stanza compares the roles of religious people and scholars. It suggests

that while the religious person focuses on saving himself, the scholar works to help others,
highlighting the importance of sharing knowledge.
Conclusion
The story of the law professor and his father teaches us important lessons about learning. It
shows that we should not ignore valuable teachings just because the teacher is not perfect.
The father’s advice reminds us to keep an open mind and to learn from all sources, even if
they have flaws. The story emphasizes that true learning involves finding valuable lessons in
all teachings, even from those who do not always live up to the ideals they teach. Modern
learners can learn from this story the importance of being open to knowledge and thinking
critically about what they learn.
Part 04 of The Course : Epic “Shahnama”

Story of Rustam and Sohrab
Introuduction
Epic .The word “epic” comes from the ancient Greek term “epos,” which means “story, word,
poem.” In literature, an epic is a long narrative poem that typically celebrates the deeds and
adventures of a legendary or heroic figure
Epics are characterized by their grand scale, elevated language, and the inclusion of
supernatural elements. These literary works often explore the values, morals, and historical
or cultural aspects of the society that produced them.
Example:
John Milton: Paradise Lost
The Shahnama of Firdausi
Key features of an epic include:
Heroic Figure:
Epics typically center around a heroic protagonist who embarks on a grand journey or quest.
This hero is often endowed with extraordinary qualities and faces formidable challenges.
Hero's Journey:
The narrative structure of an epic often follows the hero's journey, a pattern involving a call
to adventure, trials and tests, encounters with supernatural forces, and the eventual return or
transformation of the hero.
Elevated Language:
Epics are known for their use of formal and elevated language. The style is often majestic
and rhythmic, contributing to the epic's sense of grandeur. Supernatural Elements: Epics
frequently include supernatural or divine interventions, such as the involvement of gods,
goddesses, and mythical creatures. These elements add a mythic dimension to the story
SHAHNAMA-E-FIRDAUSI
Firdousi, whose full name was Abu'l-Qasim Ferdowsi Tusi, was a renowned Persian poet
who lived during the Islamic Golden Age. Born in Tus, Iran, around 940 AD, Ferdowsi
dedicated much of his life to composing one of the greatest epics in world literature, the
Shahnameh, also known as "The Book of Kings."
Over the span of several decades, from around 977 to 1010 AD, Ferdowsi meticulously
crafted the Shahnameh, an epic poem that chronicles the mythical and historical past of Iran
from the dawn of creation to the Islamic conquest in the 7th century. With over 60,000
verses written in
classical Persian (Farsi), the Shahnameh is a masterpiece of storytelling, blending myth,
legend, history, and moral lessons into a rich shade of Persian culture and identity.
Firdousi's dedication to preserving the ancient heritage of Iran in the face of cultural and
linguistic shifts earned him the title of "the Homer of Iran." Despite facing challenges and

setbacks, including the lack of royal patronage and financial difficulties, Ferdowsi remained
steadfast in his commitment to completing the Shahnameh, which he saw as a labor of love
and a tribute to the greatness of his homeland.
Today, Ferdowsi's legacy endures not only through his monumental work, the Shahnameh,
but also through his profound impact on Persian literature, language, and cultural identity.
His poetic genius and devotion to his craft have secured his place as one of the most
celebrated figures in Persian literary history.
Significance of the Shahnameh
The Shahnameh holds immense significance as a monumental work of Persian
literature and culture for several reasons:
1.Preservation of Myths and Legends: The Shahnameh is like a big treasure chest holding
ancient stories from Iran. Ferdowsi carefully gathered these tales about heroes, battles, and
famous people. By doing this, he made sure Iranians would always remember their culture
and history. He helped to preserve the cultural identity of Iran and its people.
2. Historical Documentation:
Beyond its mythological content, the Shahnameh also chronicles the historical events and
achievements of Iran's kings and rulers, from mythical figures like Jamshid and Kai Khosrow
to historical monarchs like Cyrus the Great and Darius the Great. While the Shahnameh is
not a strictly factual historical account, it provides valuable insights into the political, social,
and cultural landscape of ancient Iran.
3. National Identity and Pride:
The Shahnameh has played a central role in shaping the collective consciousness and
national identity of the Iranian people. Its tales of heroism, valor, and sacrifice have inspired
generations of Iranians and instilled a sense of pride in their cultural heritage
4. Literary Excellence: Ferdowsi was good at telling stories and writing poetry, that is why
the Shahnameh is considered as one of the greatest works of world literature. The book is
full of beautiful words,
imagery, and symbolism that continues to captivate readers and scholars alike. Ferdowsi's
skillful use of metaphor, allegory, and rhythm elevates the Shahnameh more than just a
history book—it's like a masterpiece of art.
5. Influence and Legacy:
The Shahnameh's influence extends beyond the borders of Iran, shaping the literary
traditions of neighboring cultures and civilizations. Its stories have been adapted, translated,
and retold in various languages and art forms, including literature, music, theater, and visual
arts. As a testament to its enduring legacy, the Shahnameh remains a source of inspiration
for artists, and scholars around the world.
The Shahnameh, composed by Ferdowsi: Having three main parts:
The Shahnameh, composed by Ferdowsi over several decades in the 10th and 11th
centuries, is structured into three main parts: the mythical, the legendary, and the historical.
Each part encompasses distinct periods of Iranian history and mythology, creating a
comprehensive narrative that spans from the dawn of creation to the Islamic conquest of
Persia. Here's a breakdown of each part:
1. The Mythical Part
This section delves into ancient Iranian mythology, including stories of creation, the reign of
mythical kings like Jamshed and the epic battles between the forces of good and evil.
Key themes in this part include the struggle between order and chaos, the ascent and
downfall of heroic figures, and the establishment of societal norms and customs.
2. The Legendary Part
The legendary part focuses on the heroic age of Iranian history This section features
legendary heroes such as Rostam, Sohrab, and Siavash, who go on big adventures and
fight in huge battles.
Themes of loyalty, courage, honor, and familial bonds are prominent in this part
3. The Historical Part:
This section provides a semi-historical account of Persian kings such as Cyrus the Great,
and Alexander the Great

Themes of power, ambition, conquest, and the cyclical nature of history are mentioned in
this part, reflecting the complexities of human civilization.
Overall, the structure of the Shahnameh reflects Ferdowsi's ambitious vision to create a
comprehensive epic that encompasses the entirety of Iranian history and mythology. By
dividing
the narrative into three distinct parts, Ferdowsi provides a multifaceted exploration of Persian
identity, culture, and legacy, weaving together myth, legend, and history into a timeless
tapestry of human experience.
The major themes highlighted throughout Ferdowsi's masterpiece:
The Shahnameh, being an epic poem of immense depth and breadth, explores numerous
themes that resonate across time and culture. Here are some of the major themes
highlighted throughout Ferdowsi's masterpiece:
1. Heroism:
Central to the Shahnameh is the theme of heroism, embodied by legendary figures such as
Rostam, Sohrab, and Siavash. These heroes display extraordinary courage, strength, and
skill in their battles against brave adversaries, earning them praise and admiration. Through
their heroic deeds, the Shahnameh describes the courage and resilience and valor of human
nature in the face of adversity.
2. Loyalty and Duty:
Loyalty to family, king, and country is a recurring theme in the Shahnameh. Characters like
Rostam exemplify loyalty to their rulers and kin, often sacrificing their own desires and safety
for the greater good. Loyalty is portrayed as a noble virtue that binds individuals together
and upholds the social order.
3. Justice and Morality:
The Shahnameh grapples with questions of justice, morality, and the consequences of one's
actions. Characters face moral dilemmas and ethical choices, often grappling with the
conflicting demands of duty, honor, and personal integrity.
4. The Eternal Struggle Between Good and Evil: The Shahnameh tells stories about the
fight between good and bad, with heroes like Rostam battling against evil demons, bad
rulers, and tricky enemies. They try hard to do what's right and beat the bad people. This big
fight represents how people everywhere want to understand what's good and find inner
peace.
5. Fate and Destiny: In the Shahnameh, characters deal with the idea of fate and how
things are meant to happen. Predictions, signs, and feelings about the future affect what
characters do and how history unfolds. Some accept their fate, while others try to change it,
but they all face fate bravely, even if they can't control it.
7. Legacy and Tradition:
The Shahnameh honors Iran's rich culture and history by keeping alive its myths, stories,
and history for the next generations. Characters in the stories work hard to respect their
ancestors' memories and keep their civilization's values alive, making sure their culture stays
strong and remembered.
These themes, among others, contribute to the richness and complexity of the Shahnameh,
offering readers profound insights into the human condition and the timeless struggles of the
human spirit. Through its epic tales of heroism, love, and destiny, Ferdowsi's masterpiece
continues to captivate and inspire audiences around the world.
Ferdowsi’s Epic of the Kings (Shah-nama) is a monumental poem, often characterised as an

identity document for the Persian-speaking peoples. Completed in 1010, this poem of more
than 50,000 couplets still enjoys enormous popularity among Persians around the world.
Ferdowsi depicts the legends, myths, history, etiquette, ethics and moral values of Iranian
peoples from the dawn of creation to the arrival of Islam in the seventh century. The epic has
inspired poets and other artists, and politicians and ideologues, who have used it for diverse

purposes. Iranians in the diaspora retell some of its many episodes to their children to
transmit a distinctly Persian way of life.
The Shah-nama is full of maxims, adages, reflections on life’s fluctuations, love stories and
ponderings on the conundrum of death. It also devotes much attention to the relationships
between man and woman, parent and child, and between the kings and their subjects.
Ferdowsi’s main purpose is to recount a heroic story, but he interjects subtle and unresolved
questioning about these relationships giving several episodes a tragic character. Perhaps
the most popular story in the epic recounts how the Iranian Hercules, Rostam, unwittingly
kills his own son Sohrab. A millennium later, Persian speakers still wrestle with this tragic
ending, especially because Rostam is a model of magnanimity, chivalry and patriotism.
Plot:
The plot is intriguing, full of reflections on characters’ decisions with weighty consequences.
Rostam is patrolling the border of Iran when his horse is stolen. He goes to enemy territory,
Turan, in search of his horse. The local ruler receives him generously and promises to find
the horse. He invites Rostam to stay for a night. Rostam accepts. When night comes on, he
withdraws to his room. The princess Tahmine secretly joins him and reveals that she is in
love with him and that she desires a child from him. They spend the night in loving embrace.
Rostam gives her a bracelet and tells her that if the child is a daughter she should fasten it in
the girl’s hair and if it is a boy, she should put the bracelet on his arm. The next morning,
Rostam’s horse is found and he returns to Iran. A son is born and named Sohrab. When he
becomes older, he is anxious to be reunited with his father. He goes to Iran with an army,
hoping to see his father and to place him on the throne of Iran. The Persian generals
conceal Sohrab’s identity from Rostam. They fight several times. When they meet, Sohrab
asks Rostam to reveal his identity, which Rostam refuses, according to the rules of chivalry.
In the first fight, the young Sohrab throws Rostam down, but a feeling of compassion
overcomes him. In the next combat, Rostam throws Sohrab down. Fearing that the young
warrior might stand up, he immediately thrusts his dagger into Sohrab’s side. The dying
Sohrab says that his father, Rostam, will avenge him, even “if he becomes a fish in the sea
or, becoming the night, disappears in darkness.” This is how Rostam learns the identity of
his son.
Summary:
The hero Rostam lived in Zabulistan, and was one of the favorites of King Kaykavous. Once,
following the traces of his lost horse Rakhsh, he enters the kingdom of Samangan, where he
becomes the guest of the king during his search. There, Rostam meets princess Tahmina.
She admires Rostam and knows of his reputation. She goes into his room at night and asks
if he will give her a child, and in return, she will bring his horse. Rostam leaves after he
impregnates Tahmina and his horse is returned. Before he leaves, he gives her two tokens:
a jewel and a seal. If she has a girl, she is to take the jewel and plait it in the girl's hair. If she
has a boy, she is to take the seal and bind it on the boy's arm.
Nine months later, Tahmina bears his child—a son, whom she names Sohrab. Years go by
before Rostam and Sohrab finally meet—the war between Zabulistan and Turan is on the
horizon. The two armies face each other and prepare for the imminent battle. By then,
Sohrab has become known as the best fighter in the Turan army. But Rostam's legend
precedes him and the Turan army cowers before the hero. No one else dares to fight
Rostam, so Sohrab is sent to wrestle with the legendary hero. Though Sohrab knows his
father' name, he is unaware that the man before him is Rostam. On the battlefield, Rostam
and Sohrab fight for what seems like an eternity, neither knowing the true name of his
opponent.
In the first fight, Sohrab defeats Rostam, but Rostam tricks Sohrab and says: “Young man,
don't you know that the law of war is that you can kill me after defeating me twice?” Then,
after praying to Dargah Yazdan, Rostam asks for his help in defeating the young warrior. In

the second fight, after a very long and heavy bout of wrestling, Rostam breaks Sohrab's
back and stabs him. Sohrab, now dying, tells Rostam that his father will avenge his death.
He shows him the armband amulet Rostam once gave to Tahmina, who gave it to her son to
keep him safe during the war, and only then does Rostam realize his identity. Rostam
grieves heavily and sends Goudarz to get medicine, (Panacea) but it comes too late. When
Tahmina finds out her son is dead, she burns Sohrab's house and gives away all his riches.
The story ends as "the breath departed from out her body, and her spirit went forth after
Sohrab her son."
Detailed Summary:
Rustam was the king of Zabulistan and a trusted helper of the Iranian emperors. One day
Rustam went hunting to his favourite hunting ground on the border between Iran and Turan.
Tired, he went off to sleep leaving Raksh to graze on his own. Some soldiers of the king of
Samangan saw a handsome horse roaming about and with great difficulty 8-10 soldiers
overpowered the horse and took him to the king’s stable expecting a handsome reward for
capturing such a beautiful horse.
When Rustam woke up, and did not seem Rakhsh, he realised that something was amiss.
Moving around, he saw marks of a struggle, and on following the footmarks of the horse and
the people, he reached Samangan city. Word soon spread that a distraught Rustam was in
Samangan, and it was not long before the king of Samangan sent for Rustam.
On reaching the palace, Rustam told the king about his lost horse and the king assured him
all help possible to find his steed. However, till that was done, he asked him to enjoy his
hospitality to which Rustam readily agreed.
A feast was ordered in Rustam’s honour, after which Rustam went to sleep. When two-thirds
of the night had passed, Rustam was woken up by a creek of his door. E saw a beautiful
maiden entering his room with a maid. She told Rustam that she was tehmina, the princess
of Samangan and since long she loved the great Rustam on account of his immense deeds
of bravery. She requested Rustam to marry and him and assured Rustam of her loyalty.
Rustam too was smitten by the beautiful and wise Tehmina. He sent for a wise man who
conveyed the desire of the two to get married to the king. The king too was very happy at
this happy tiding and a laish traditional marriage was arranged for the two.
Rustam stayed in Samangan for a few weeks. His Rakhsh too was found. Rustam spent
some loving days with Tehmina but soon realized that it was time for him to leave. When
Rustam informed Tehmina about hi departures, she informed him that she was carrying their
child. Rustam was overjoyed at this news but he had to go. He gave a gemstone to
Tehmina, requesting her to tie it in the hair, if the child was a baby girl, and on the forearm if
the baby was a boy. Then with ha heavy heart, Rustam ascended on his steed and bade her
a tearful farewell.
Birth of Sohrab
In due course of time, Tehmina gave birth to a cherubic baby boy, and name him Sohrab.
The child, like his father, was a big, handsome baby. As he grew up, he kept inquiring with
his mother about the identity of his father, but the mother always managed to evade the
answer.
When Sohrab came into his teens, Tehmina was unable to keep off his persistent queries
about his father and ancestry. She finally confided to him and revealed that he was the son
of the world renowned Hero Rustam, the grandson of Zal and the great grandson of Sam. To
further attest the truth to the almost unbelieving son, she showed some of Rustam’s effects
like his dagger and some jewels and gave them to Sohrab.

Sohrab was jubilant on knowing his magnificent ancestry. He asked his mother, why she had
kept it a secret from him for so long.
The mother revealed that she feared that the father may call him for warfare and the son
may prefer to go to him to train in the martial arts, and she would have been left lonely and
heartbroken. She was living without her husband, she did not want to live without her son.
Hence she had hidden the fact of the identity from both the father and the son.
She further cautioned Sohrab against the treacherous Afrasiyab and his army and asked to
stay away from them.
Sohrab was bubbling with ambition. Unaware of the ways of the world, the young and
immature youth, overconfident of his strength and ability, immediately declared that he would
garner a huge army, defeat King Kae Kaus of Iran and instate his father as the king and his
mother as the queen of Iran.
Sohrab goes to Iran
With the help of Turanian king Afrasiyab, Sohrab gathered an army and went towards Iran to
search for his father.
All was going well for King Kae Kaus when he received a letter from Gazdam, the care-taker
of the fort of Sapid, which was on the border between Iran and Turan. A young lad of 14 by
the name of Sohrab, who hailed from Turkistan, had come with the army from Turan. He was
creating havoc and was unstoppable. His facial features resembled Rustam and he seemed
to be of the family of Nariman.
Hazir, son of Gudarz, who was the custodian of the fort, was defeated and imprisoned by
sohrab within the blink of an eye. Gazdam requested for instant help from the king,
dispatched a messenger at night through a secret route and he himself with his family fled
the fort at night. The next morning Sohrab entered the fort without any difficulty or
opposition.
When King Kae Kaus received Gazdam’s message, he realised the urgency of the situation
and immediately called a conference of his trusted warriors Toos, Keshvad, Gudarz, Giv,
Gurgin, Behram and Farhad and appraised them of the situation. It was unanimously
decided in the conference that Rustam was the only person who could contain the might of
Sohrab and save the Iranians, and so they selected Giv to be urgently sent to Zabulistan to
summon Rustam.
King Kae Kaus sends for Rustam :
King Kae Kaus prepared a hasty letter and dispatched it to Rustam. In the letter, he first
lauded the services of Rustam and his family to Iran, and then requested him to urgently
come to the aid of his country. He dispatched Giv and advised him to come back
immediately with Rustam without even waiting to rest. Giv immediately set off for Zabulistan
and did not wait anywhere on the way either for eating or resting.
On reaching Zabulistan, he gave the urgent message of summons, but Rustam was not
willing to go immediately, as he believed that he was not a servant of the king to go at his
beck and call. He asked Giv to wait till he was ready. Three days passed during which Giv
repeatedly reminded Rustam that the fury of the king would know no bounds if they were
late, but Rustam was in no mood to relent. Finally on the fourth day, they set off for Iran.

King Kae Kaus insults Rustam :
As soon as Giv and Rustam reached the palace, they went to see the king. However the
king was fuming with anger because of the long delay. He fired Rustam by saying, “Who do
you think you are that you disobey the king’s orders and place your own whims before the
interests of the country”. Then, in a fit of anger he ordered Toos to take Giv and Rustam to
the gallows and hang them.
Rustam’s scathing reply :
This insult was too much for the great Rustam. As he was fuming with rage, Toos
approached him to pacify him and take him away from the temperamental king. However, a
furious Rustam jerked away the great warrior Toos, who was hurtled away like a small child.
Rustam reminded the king in no uncertain terms that he was alive and on the throne just
because of him. He told the king, “Don’t think you are my master or provider – God alone is
my provider. My horse Rakhsh is my throne, my mace is my seal and my helmet is my
crown, I don’t need anything else.” He hastily he left the palace telling the other paladins to
fend for themselves and their country as he was leaving Iran forever.
The paladins were very upset with their king for insulting and infuriating the great Rustam.
They once again approached the senior paladin Gudarz for a solution to this problem. The
aged warrior went to the king and reproached him for being rude to Rustam, who had
several times saved the king from certain death.
Gudarz told the king that he will now be responsible for Iran’s plight as Gazdam had clearly
indicated in his letter that no paladin except Rustam would be capable of taking on the might
of Sohrab. He once again chided the king for loosing his cool instead of handling the
situation delicately and wisely.
The reconciliation :
King Kae Kaus once again realised his folly. He agreed with Gudarz and sent an apology to
Rustam. Some of the paladins along with Gudarz carried the king’s message to Rustam and
asked him to forgive the king, who, though ill tempered was good at heart and had a noble
disposition. Rustam was also told that by leaving Iran he was not punishing the king, but the
entire nation, as it will be the people who would have to bear the brunt of the attack of the
Turanians. Rustam however was very firm. He maintained that he was not a servant of the
king and the king had no business to treat him so rudely.
When Rustam was not convinced, Gudarz tried another stratagem to convince him. He tried
to appeal to the vanity of Rustam by telling him that the king, soldiers and people of Iran
were thinking that he had left Iran because he is afraid to face the young paladin of
Turkistan. All the soldiers and paladins think that if the great Rustam is not ready to face this
young paladin they stand no chance before him, and so all are deciding to desert the war
and flee. This argument touched a chord in Rustam’s heart and after some further
persuasion he agreed to return to Iran.
As soon as the King Kae Kaus received the message that Rustam had agreed to come back
to Iran, he was jubilant. He made elaborate preparations for receiving Rustam, and when he
finally arrived, the king greeted him with profuse apologies. He asked forgiveness for his
rudeness and blamed his natural disposition for his uncouth behaviour and fits of anger.
Thereafter both the king and Rustam accepted each other’s respective superior positions
and the king declared a feast to commemorate the reconciliation.

March towards the fort of Sapid :
Immediately the following day, the Iranian soldiers along with Rustam and other paladins
marched towards the fort of Sapid which Sohrab had captured and where the Turanian army
was stationed.
When Homan, the Turanian commander, and Sohrab saw from the fort that the Iranian army
was approaching, Homan was distressed and tense, but Sohrab was confident of himself
and his ability to fight against any warrior. He was also excited on the prospects of meeting
his father Rustam.
Death of Zindeh-razam :
The Iranian army was stationed some distance away from the fort of Sapid. At dusk, Rustam
decided to go to the fort in disguise to take stock of the situation in the enemy camp and get
any information possible. He hid in a dark corner and spotted Sohrab sitting calmly
discussing the stratagems of war. He was flanked on one side by the Turanian commanders
Barman and Homan and on the other side was his maternal uncle Zindeh-razam, who was
the prince of Samangan. He was specially sent by Tehmina, the mother of Sohrab to identify
Rustam and facilitate the meeting between the father and the son.
Zindeh-razam saw some movement in the distant corner where Rustam was hiding so he
went to investigate. Rustam was not able to identify Zindeh-razam in the darkness. Zindeh-
razam too saw the silhouette of Rustam but failed to identify him, and tried to raise an alarm.
Rustam immediately silenced him and dealt a powerful blow on his neck, rendering him
lifeless. Thus was gone the only link who would have identified the father to the son.
When Sohrab realised that Zindeh-razam had not returned since a long time, he sent an
attendant, who returned with the tragic news of the death of Zindeh-razam. Sohrab was
grieved at this loss and immediately realised that an intruder had entered the palace. He told
his men to prepare for the war and decided to launch an attack the following day.
Rustam returned to his camp and gave the news of war preparations in the enemy camp to
King Kae Kaus. He even described the grandeur of Sohrab to the king and other Iranian
paladins and asked them to be prepared to face an attack any time from the Turanians.
Sohrab takes stock :
The following day, Sohrab mounted his black horse and climbed to a strategic point from
where he could take stock of the Iranian army. He called Hazir, the commander of the fort of
Sapid whom he had imprisoned, and asked him to identify the different tents with the hope
that he may get some clue to the identity of Rustam. Hazir properly identified the tents of all
other paladins, but when he came to the tent of Rustam , he lied that the tent was that of a
newly recruited warrior from China. Hazir’s intention was to protect Rustam – the greatest
asset of the Iranian army, from any unsuspecting attack by the enemies. Sohrab was
dejected that he could not get any information about Rustam.
Thereafter, Sohrab sped off alone towards the Iranian camp and went straight to King Kae
Kaus’s tent where he challenged the king to send any of his warriors to fight him. King Kae
Kaus was terrified by the gigantic looks of Sohrab and immediately sent Toos to summon
Rustam to take on this great warrior. On receiving the urgent message in his tent, Rustam
immediately prepared himself and set off for the battlefield.
Sohrab meets Rustam :

Both the great warriors -Sohrab and Rustam – came face to face with each other, and
decided to go to a secluded place for a duel. While on the way, Sohrab felt affection towards
Rustam and asked him whether he was Rustam. In order to put him off guard Rustam
replied that he was a very small warrior in comparison to the great Rustam.
The two great warriors went to a secluded place and started their duel, first with spears and
swords, and then with mace and bow-arrows. The duels between the two were so fierce that
their weapons got worn out and their horses became tired, but none proved superior to the
other. Finally, at dusk they stopped the duel for the day and decided to meet again the next
day for a weaponless duel.
Rustam had never faced such stiff competition ever before. He was feeling frail and weak.
He was dejected to such an extent that he even sent a message to King Kae Kaus not to
continue the war in event of his death, because no one in Iran would be able to match the
strength of Sohrab.
On the other hand Sohrab was feeling guilty for the duel firstly because of the age difference
and secondly because he was feeling a strange attachment towards Rustam. He dreaded
the possibility of actually fighting against his own father.
Rustam deceives Sohrab :

The following day Saohrab and Rustam met again. Sohrab once again appealed to Rustam
to reveal his identity as he was feeling a great affection towards him, but Rustam
misunderstood his tender sentiments as a young warrior’s ploy to outsmart him and did not
reveal his true identity. He challenged Sohrab to a duel in which he felt powerless.
Within no time Sohrab flung Rustam to the ground and sat on his chest. As he was about to
pierce his heart with a dagger, Rustam played a trick on him. He stopped Sohrab saying that
it was against Iranian rules of war to strike the opponent the first time he is flung to the
ground. Sohrab took this to be true, and partly due to his bravery and partly due to his large
heartedness, let Rustam go. It was only when Sohrab returned to his camp and narrated the
incident to Homan that he came to know that he was deceived.
On the other hand, Rustam was shaken by the happenings of the day. He prayed to God
and asked back for the strength, which he had voluntarily surrendered when his feet had
started sinking in the ground due to the weight of his body. He got back his strength, and
reinvigorated met Sohrab the next day in a hand to hand combat.
The last duel :
With renewed strength Rustam started fighting Sohrab, and soon got an upper hand over
him. At the first opportunity he toppled Sohrab on the ground and before the winking of an
eye thrust a dagger in his heart. This took the young warrior by surprise, as he had expected
a reprieve for the first time. He cried foul against Rustam and lamented that now he would
have to end his life without being able to see the face of his beloved father, to find whom he
had undertaken this campaign. He, however, warned Rustam saying that he had killed him
by treacherous means, and when his father Rustam would find this out he would seek him
out from anywhere in the world and take revenge.
Rustam was shocked to hear this. He asked Sohrab about any evidence that he was
Rustam’s son and Sohrab ripped open his armour and showed him the gemstone, which
was tied to his arm. This was the same gemstone which Rustam had given to his wife
Tehmina and instructed her to give it to their child for identification. When Rustam saw the
gemstone he took the head of his son in his lap and screamed in agony. He was
inconsolable when he realised that he himself had brought about the death of his son.

When Rustam did not return to the Iranian camp by evening, the other paladins became
worried and went searching for him. On seeing Rustam’s horse standing alone in a corner,
they jumped to the hasty conclusion that he might have been killed in the duel by Sohrab
and immediately rushed to King Kae Kaus to give him the news. King Kae Kaus immediately
sent a messenger to the Turanian camp to ascertain the fate of Rustam.
However, it was Sohrab who was breathing his last. The young warrior was however happy
and contented that he had finally found his father. He made a final request to Rustam to
spare the Turkish and Turanian soldiers as now without him they would be rudderless and
will not be able to fight the mighty Iranian warriors.
Rustam immediately set off to fulfill his son’s last wish. When the Iranian camp saw Rustam,
they heaved a sigh of relief, but were worried to see him in such a disheveled state with
clothes torn and eyes red with tears. Rustam narrated the unfortunate incident of his having
stabbed his own son with his own hands. The entire Iranian camp was shocked at hearing
this news. Rustam sent his brother Zavareh to Homan, the Turanian commander, to relay
him the tragic news. Homan, who had nurtured Sohrab in the arts of warfare, was also
stunned by this news. He put the blame of the whole tragedy on Hazir who had knowingly
concealed the identity of Rustam from Sohrab.
Zavareh returned to the Iranian camp and informed Rustam that Hazir was the culprit behind
this tragedy. Mad with rage, Rustam rushed to even scores with Hazir. He was about to kill
him when other warriors intervened and pacified Rustam to spare Hazir as whatever he had
done, was with good intentions. Rustam let off Hazir and immediately sped off along with
Toos, Gudarz and Gastaham towards his wounded son.
Rustam requests for ‘Noshdaru’ :
Suddenly Rustam realised that King Kae Kaus had a medicine by the name ‘Noshdaru’
which healed the worst of wounds. He requested Gudarz to get it urgently. When Gudarz
went to King Kae Kaus and requested him to give the medicine, the king declined to give it
as he feared that if Sohrab survived, than the father and son would form a formidable duo.
He suspected that the two may get together, topple his rule and snatch his throne away from
him. Gudarz returned to Rustam and asked him to go personally and request the king for the
medicine. As an anguished Rustam set out to go, he received the news that Sohrab was no
more in the world.
Sohrab breathes his last :
The news of Sohrab’s death at his own hands was too much for Rustam to bear. He grieved
and sobbed uncontrollably. He requested the other paladins who were sharing his grief to
request the king to announce the end of war as per the last wishes of Sohrab.
The lifeless body of Sohrab was taken to Zabulistan where his grandparents Zal and
Rodabeh too broke down on seeing the young and handsome Sohrab lying in a state of
eternal rest. Rustam had a new Dakhma (Dakhma – an open round structure where dead
bodies of Mazdayasnis/Zoroastrians are exposed to the elements) erected in the shape of a
horseshoe and laid the body of his son it.
The news of Sohrab’s death spread like wild-fire all around the world. In Turan, Homan
delivered the news to Afrasiyab who too was grieved at this sudden death. In no time, the
tragic news reached the King of Samangan who conveyed the same to Tehmina, the young
mother of Sohrab. Tehmina who was excitedly preparing for the return of her young son

along with his father was shattered at this news. She could not come to terms with the fact
that her young promising son was now a lifeless lump of flesh.
In a mad frenzy, she destroyed everything that reminded her of Sohrab. Unable to bear the
pain, she often lapsed into unconsciousness. She donned a black dress and passed her
days in a dazed state. Unable to bear the shock, she too passed away within a year of her
son’s death.
Themes in the Tragedy

Father-Son Conflict
At its core, the tragedy of Sohrab and Rostam is a tale of familial strife and the bitter
consequences of unresolved conflict. It speaks to the eternal struggle between fathers and
sons, a conflict as old as time, and the tragic legacy of unspoken misunderstandings.
Fate and Tragic Irony

Throughout the narrative, Ferdowsi weaves a tapestry of fate and tragic irony, a web of
circumstances from which there can be no escape. In the end, it is not the warrior’s prowess
or the strategist’s cunning that decides the outcome, but the inevitable hand of destiny that
guides their fates.
Betrayal and Miscommunication

Central to the tragedy of Sohrab and Rostam is the theme of betrayal and
miscommunication, the fatal flaw that seals their tragic fate. Had they known the truth of their
relationship, the outcome would have been different. But alas, such is the nature of
tragedy—that the truth remains hidden until it is too late.
Short Questions
1. **Is Sohrab and Rostam based on a true story?**
– While Sohrab and Rostam are legendary figures in Persian mythology, the story is fictional.
2. **What is the moral of Sohrab and Rostam?**
– The tale explores themes of fate, familial conflict, and the tragic consequences of
miscommunication and betrayal.
3. **Are there different versions of the Sohrab and Rostam story?**
– Yes, variations of the tale are found in different Persian literary works and oral traditions.
4. **Why is the story of Sohrab and Rostam significant in Persian culture?**
– It serves as a cultural touchstone, reflecting the Persian people’s values, beliefs, and collective
identity.
5. **How has the story of Sohrab and Rostam influenced literature and art?**
– It has inspired countless poets, writers, and artists across generations, shaping the artistic
landscape of Persian culture and beyond.
6. **Is prior knowledge of the Persian language required to enroll in Shahnameh classes at Danaa
School?**

– No prior knowledge of the Persian language is required. Our Shahnameh classes are designed to
be accessible to students of all language levels, and our instructors will guide you through the
material clearly and engagingly.
7. **Are there any age restrictions for enrolling in Shahnameh classes and learning Farsi at Danaa
School?**
– No, there are no age restrictions for enrollment. Danaa School welcomes students of all ages
eager to explore Persian culture and literature. Whether you’re a high school student looking to
expand your horizons or an adult learner interested in discovering new passions, you’ll find a
supportive and inclusive learning environment at Danaa School.

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Edite By: Muhammad Shahid, Govt College, Jauharabad 03339825611

Notes on “Fables, Wisdom Literature and Epic”

1 Fables of Bidpai ( 3 Stories from 3 to 14

4 Shahnama ( Tragedy of Rustom & Sohrab) 54 to 65

Edited by : Muhammad Shahid, Govt College, Jauharabad 03339825611

Edited by : Muhammad Shahid, Govt College, Jauharabad 03339825611

Where Did Fables Originate?

Edited by : Muhammad Shahid, Govt College, Jauharabad 03339825611

that features anthropomorphized animals, legendary beings, plants, inanimate objects, or

What is the literal meaning of Panchatantra ?

Part 01 of The Course:Three Fables from Panchatantra

Edited by : Muhammad Shahid, Govt College, Jauharabad 03339825611

Themes of The Lion and The Bull

1. **Deceit and Manipulation**:

2. **Trust and Loyalty**:

3. **The Consequences of Misunderstanding**:

Edited by : Muhammad Shahid, Govt College, Jauharabad 03339825611

- Miscommunication and misunderstanding, fueled by the lies of Karataka and Damanaka,

4. **The Nature of Power and Friendship**:

5. **Wisdom and Prudence**:

6. **Justice and Punishment**:

7. **The Tragic Flaws of Leadership**:

Symbols in The Lion and the Bull

3. **Jackals (Karataka and Damanaka)**:

Edited by : Muhammad Shahid, Govt College, Jauharabad 03339825611

7. **Punishment of the Jackals**:

8. **Friendship and Betrayal**:

Moral Lessons in The Lion and The Bull

Edited by : Muhammad Shahid, Govt College, Jauharabad 03339825611

6. **The Value of cleverness and Wisdom**:

Key Vices depicted in the story

Edited by : Muhammad Shahid, Govt College, Jauharabad 03339825611

Edited by : Muhammad Shahid, Govt College, Jauharabad 03339825611

Moral Lessons in the crow and owl fable.

1. *Wisdom and Intelligence Over cruel Force*:

2. *Deception as a Tool of Survival*:

3. *The Importance of Leadership*:

4. *Unity and Cooperation*:

5. *Adaptability and Cleverness*:

1. *Wisdom and Intelligence Over cruel Force*:

2. *Deception as a Means of Survival*:

3. *Leadership and planning*:

Edited by : Muhammad Shahid, Govt College, Jauharabad 03339825611

- Arimardana and the owls initially underestimate Meghavarna.They believe him to be a

Edited by : Muhammad Shahid, Govt College, Jauharabad 03339825611

- *Symbol of Trust and Cooperation*:

Fable No 03 :The Ring Dove

The Ring Dove and the Mighty Eagle : Summary

Edited by : Muhammad Shahid, Govt College, Jauharabad 03339825611

1. *Unity and Cooperation*:

3. *Wisdom and planning*:

4. *Humbleness and Respect*:

Edited by : Muhammad Shahid, Govt College, Jauharabad 03339825611

1. *Ring Dove (Chitranga)*:

Part 02 of the Course : Selected Poems from Bang-E-Dara

Edited by : Muhammad Shahid, Govt College, Jauharabad 03339825611

Poem No 01: A SPIDER AND A FLY

Once asleep in them getting up again is impossible”

Edited by : Muhammad Shahid, Govt College, Jauharabad 03339825611

The fly was touched by this flattery

1. Deceit and Manipulation:

2. Trust and Loyalty:

3. The Consequences of Misunderstanding:

4. The Nature of Power and Friendship:

5. Wisdom and Prudence:

6. Justice and Punishment:

7. The Tragic Flaws of Leadership:

3. Jackals (Karataka and Damanaka):

7. Punishment of the Jackals:

8. Friendship and Betrayal:

6. The Value of cleverness and Wisdom:

1. Wisdom and Intelligence Over cruel Force:

2. Deception as a Tool of Survival:

3. The Importance of Leadership:

4. Unity and Cooperation:

5. Adaptability and Cleverness:

1. Wisdom and Intelligence Over cruel Force:

2. Deception as a Means of Survival:

3. Leadership and planning:

- Symbol of Trust and Cooperation:

1. Unity and Cooperation:

3. Wisdom and planning:

4. Humbleness and Respect:

1. Ring Dove (Chitranga):