This is a Counsel-text of Vehzād of the family Farrox-pērōz, a sage of the Sasanian times. It contains a hymn to wisdom.
pārsīg
0- Vehzād Farroxpērōz ī rāstguftār ī frazānagsoxan guft kū-m uzmūd ēd xrad veh mēnōg.
kunišn ī gētīg harv tis-ē ped xrad baxt ēsted.
ōy ī purxrad hamēšag āsān, ōy ī dušxrad hamēšag ped ranz.
do hend ī-šān az xvad kunišn āsān: ēk hān ī vizīdār, ud ēk hān ī vadxrad. hān ī vizīdār az xrad ī-š ast, hān ī vad-xrad az uš ī-š ped tan nēst.
do hend dānāg ī vizīdār ī abzārumand: dastvar ī xrad-dastvar, ka nē anastag; dēn abzārumand ka nē abardan.
1- toxšāg baved, ud kirbag handōzed, ud az xvēškārīh bē nē varded, vidōr baved ped baxt.
2- ped xvēštan vistāx nē bavēd, ud ped nihangdum vināh ahunsand, ud ped abardum abzār nē drāyēned.
3- ped abzār ī kas kār nē kuned (bē ped abzār ī xvēš).
4- ašgahānīh baxt nē, bē kunišn āmārēned.
5- ped sūd toxšāg vizīdār, ud ped baxt vistāx hukāmag.
6- cē-m uzmūd harv vad az dām
hamāg burdan az xrad;
frāxīh ud frayādišn az xrad.
hamāg burdan az xrad;
frāxīh ud frayādišn az xrad.
7- cē mard ō vazurg abrāz xrad nayed;
ud az škefttum ōrēz xrad būzēned.
ud az škefttum ōrēz xrad būzēned.
8- xrad dāštār pānāg ī gyān;
xrad bōxtār frayādāg ī tan.
xrad bōxtār frayādāg ī tan.
9- andar tuvānīgīh xrad veh;
pez kamxīrīh xrad pānagdar.
pez kamxīrīh xrad pānagdar.
10- ēdar ped ayyārīh xrad veh;
ānōh ped pušt-panāhīh xrad pānagdar.
ānōh ped pušt-panāhīh xrad pānagdar.
11- abzār ped xrad pādyāvanttar
12- nām peyrāyag az xrad.
13~14- rādīh ped xrad frayādišnīgdar.
15- dūdag-abrōzišnīh abzār ped xrad vihed.
16- dēn tāšttar xrad rāy;
dānišn xrad rāy stāyīdagdar.
dānišn xrad rāy stāyīdagdar.
17- peymān pēdāgdar xrad rāy,
dānišn xrad rāy kārīgdar.
dānišn xrad rāy kārīgdar.
18- cē harv kē-š xrad ast hunar-z ast;
cē harv kē-š xrad ast xvastag-iz ast;
cē harv kār nēk bun ped xrad vihed.
cē harv kē-š xrad ast xvastag-iz ast;
cē harv kār nēk bun ped xrad vihed.
19- cē harv kē andar āvām ka sad sāl zīvist,
bē pas-iz āmad rāh ō puhl.
bē pas-iz āmad rāh ō puhl.
20- hangār kū dūdag tuvānīg, bē ka az tō appār baved,
tō cē sūd āz rāy dram handuxt ī vas hambārag šūy zan ī xvēš rāy…
tō cē sūd āz rāy dram handuxt ī vas hambārag šūy zan ī xvēš rāy…
21- cē dānāg ped bun kār dāned, duš-āgāh ped sar vēned.
22- cē ka tan višuft ud kālbod škast, gyān-z az tan framušt bē šud,
kirrōkkār az kār āxist ud kālbod abēbar bē mānd, kirrōg šud,
az kālbod kird ranzvar šud.
kirrōkkār az kār āxist ud kālbod abēbar bē mānd, kirrōg šud,
az kālbod kird ranzvar šud.
23- kē zamān duxt cašm hān xvamn grift ī nē āxēzed;
dil hān dard āmad ī nē cannēned;
dast hān škast ī nē ranned;
ud pāy hān škast ī nē raved.
dil hān dard āmad ī nē cannēned;
dast hān škast ī nē ranned;
ud pāy hān škast ī nē raved.
24- stōr mad, jud az bār bē nē šavēd;
baxt mad, spuxtan nē šāyēd.
baxt mad, spuxtan nē šāyēd.
25- nūn tan ped gāhūg ud nasā ped daxmagestān ēsted.
26- ēn kū dūdag ō did dūdag gumēzed.
27- xīr ud framān ō xvadāy did šaved,
zan šūy ped menišn ē kuned,
ud xvāstag-iz xvāstagdār āyēd.
zan šūy ped menišn ē kuned,
ud xvāstag-iz xvāstagdār āyēd.
28- gyān ēvtāg ud tan tanīhā,
nasā ped gyāg ī xvēš,
sag ud vay ped hamemālīh nišīyend.
nasā ped gyāg ī xvēš,
sag ud vay ped hamemālīh nišīyend.
29- ham meh ud ham keh,
ham xvadāy ud ham bannag,
driyuš mardōm ud āzādmardān,
frōttar-z mard ped ōy mān āyend.
ham xvadāy ud ham bannag,
driyuš mardōm ud āzādmardān,
frōttar-z mard ped ōy mān āyend.
30- az framān ī āzādmardān brīnend vizīr ī abēr, bē andar ō mēnōg vidārend ciyōn hān pus-ē kē az pidar vardag kunend.
31- frāz ō vidarg ī do rāh sar ānayend, Cīnvad Puhl buland; harv cē tan varzīd ēsted, ruvān ōh vēned.
frazaft ped drūd ud šādīh ud rāmišn.
English
0- Vehzād son of Farrox-pērōz, veracious and versed in wise words, said: I have experienced the wisdom pertaining to the good world of thought.
In the work of the world of life everything is ordained by wisdom.
The wise man is always at ease; the ignorant is always in trouble.
There are two persons who are at ease by their work: one is discerning, and one is senseless. He who is discerning by his wisdom, who is senseless by the intelligence he himself does not have.
There are two wise, discerning and expert men: the high-priest whose own high-priest is wisdom, when he is not wrong; and the religious expert when he is not arrogant.
1- be diligent, and store up good deeds. do not turn away from duty, be resigned to fate.
2- Do not be overconfident as regards to yourself, be discontented with the least sin, and do not clamor for your highest talent.
3- Do not serve other people as an instrument.
4- Attribute indolence not to fate but to action.
5- Be diligent and discerning as regards profit, and be confident and willing as regards fate.
6- For I’ve assayed that all evil from the creatures
can be endured by wisdom.
Prosperity and help are from wisdom.
can be endured by wisdom.
Prosperity and help are from wisdom.
7- For it is wisdom that leads a man to the great height;
and it is wisdom that saves him from the most terrible distress.
and it is wisdom that saves him from the most terrible distress.
8- Wisdom is the preserver and protector of life;
wisdom is the savior and helper of the body.
wisdom is the savior and helper of the body.
9- In opulence, wisdom is the best;
In poverty too, wisdom is the best protector.
In poverty too, wisdom is the best protector.
10- Here, in assistance, wisdom is best;
There, in support, wisdom is most protecting.
There, in support, wisdom is most protecting.
11- A powerful man is more powerful on account of wisdom.
12- The ornament of fame is of wisdom.
13~14- Generosity is more helpful through wisdom.
15- The means of illuminating one’s family are laid on wisdom.
16- Certainty in religion is more definite by wisdom;
Knowledge is more praised on account of wisdom.
Knowledge is more praised on account of wisdom.
17- Measure is more manifest on account of wisdom.
Knowledge is more effective by wisdom.
Knowledge is more effective by wisdom.
18- For he who has wisdom, has virtue also;
for he who has wisdom, is also skilled.
For the foundation of every good action is laid through wisdom.
for he who has wisdom, is also skilled.
For the foundation of every good action is laid through wisdom.
19- For everyone in this period, if he lived for a hundred years,
even he in the end crossed the path to the Bridge.
even he in the end crossed the path to the Bridge.
20- Suppose that your family is opulent, but when it’s taken from you,
what would it benefit if you, by greed, amassed a large storage of money, you, the husband, for your wife …
what would it benefit if you, by greed, amassed a large storage of money, you, the husband, for your wife …
21- For the wise knows an affair in the beginning, (while) the ignorant sees it at the end.
22- For when the body is destroyed and the corse broken, the soul is forgotten too; the artisan rises from his work, and the body remains useless, the artisan goes away, having become wearied of creating the body.
23- He on whom Time has fixed its eyes, he goes into that sleep so that he will never rise again;
pain comes upon his heart so that it beats no more;
his hand is broken so that it scrapes no more;
and his foot is broken so that it walks no more.
pain comes upon his heart so that it beats no more;
his hand is broken so that it scrapes no more;
and his foot is broken so that it walks no more.
24- The beast of burden has come, it does not go without the load;
fate has come, it cannot be expelled.
fate has come, it cannot be expelled.
25- Now the body lies on its bier, and the corpse in the cemetery.
26- Then its family will mix with another family,
27- the wealth and rule go to another lord,
the wife thinks of a new husband,
and the property, too, come to the heir.
the wife thinks of a new husband,
and the property, too, come to the heir.
28- The soul remains single and the body alone;
the corpse lies in its proper place;
and dogs and birds sit by it opposing one another.
the corpse lies in its proper place;
and dogs and birds sit by it opposing one another.
29- Both the great and the low,
the lord and the servant,
the poor people and the noble men,
and even the inferior man come to that abode.
the lord and the servant,
the poor people and the noble men,
and even the inferior man come to that abode.
30- By the order of the noble ones, they deliver many decrees, and pass (them) to the world of thought like a son who is abducted from his father
31- And they lead (them) towards a passage which is (at) the head of two paths, that is the lofty Cinvat-puhl. (There) whatever the body has done, the soul (thus) sees.
Finished with peace and joy and pleasure.
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