Só Añdáyár Só Nozor

Só Añdáyár Só Nozor

[In Rohingya Zuban]

Ek zobanat, ekkán farat mazé só zón añdáya táito. Farailla ókkole tará ré ekdin hoórdé, “Úrain , ajjá efarat mazé háñti uggúa ainné!” bouli buzái yé.

Tará maar gorbó añdá dé étolla honó din háñti hondoilla de noó déke. Tará biyassá gorédde, “Añára háñti ré sugé sai nofaillé yó, dóri tori oilé saifari né saái goi” hoi háñti saitóu zaibar fáiséla goijjé. Toi, Tará beggún háñti ainné dé ére giyé. Háñti wár dáke zai zar boitta tete dóri dorí saár. 

“O…bazí! Háñti de Thúnir díkka yé!” bouli cúruttú théñg ottú dorí saiyé de ekzone sikkirai abaz diyé.
“Té noó! Háñti dé Rosír dikká bará!” hoi les dóri saiyé dé dusára zone hoiló.
“Té ín kihoós! Háñti dé Bor gasór dhéilor dikka!” bouli súratá dóri saiyé dé íte hoiyé.
“Háñti dé bor Bisoin or díkká!” bouli han dóri saiyé de íte hoiyé.
“Téc, Háñti dé doñt ekkán Dhebalor díkka” hoi gaa dóri saiyé dé íte gozgozan maijjé.
“O bekuf ól, Háñti dé doró nol or díkká!” bouli dat dóri saiyé dé sóu lombóror añdayá wá yé dhak maillo. 
Tará beggúluné zarzar gán tete soi bouli hoi bará bari defíle. Bará barí goitté goitté mara mari fára fari óibar ottó óiyé. 

Étunót buddíban manúic ek zon íyañttú añçi zarde ére e toñcá deikké. Te tíyai yóre, “tuáñrattú ki óiye dé?” hoi añdáyá ókkolor ttú fusár loiyé. “Aññárá háñtir hotá loi nobonir de!” hoi juwab diyé. “Háñti hondilla de yían bará bari diyide” hoi oré tará ze zendilla háñtiré lootfaiyé éndilla buddiban oré buzá yé. 

Buddibán e tándha gorí báñgi derde, “Tuáñrá fottizon soi. Mogor, tuáñrár hotá ekzon loi ekzon forók kiyólla óiye hoilé, tuáñra háñtir forók forók hissá okkól doijjo dé! Ze ze hissá doijjo, é hissár é kiyas gorí hoordé étolla eén óiyedé. Asóle, Háñti uggúattú tuáñrá kiyas goijjó dé suurot iín biggún asé. Tuáñrár hotá biggún lagaidilé ugguá furussaf háñtir suúrot erí.” hoi bus diyé. 

Ebar añdáya tará bicí kúcí óiyé. “Ar bará bari ká diyforer. Añárá zar boitta te soi. Biggún milai dilé, furussaf Háñti éri!” bus faiyé. Ar buddíbán óre bicí cúkuriya ada goijjé. 


Sóbok: 
Kéne kene ar ekzone hoódé hotát mazé añrá soi dekí, kéne kene no deki.
Kintu tar hotát mazé yó soi tait fare, té ar ek nozoriyattú hoordé óile óitfare.
Étolla, añára arek zon or hotá ré fura furi inkar goiriddé óile añdáyar toñcár dikká óibó. Tor nozoriya loi tui soi boli hoónsa!

Háwala:
Indiyar zati kissá. 

🌵🌵🌵🌵🌵🌵🌵🌵🌵🌵🌵🌵🌵🌵🌵

[In English]

Blind Men and an Elephant Story

Once upon a time, there lived six blind men in a village. One day the villagers told them, “Hey, there is an elephant in the village today.” 

They had no idea what an elephant was. They decided, “Even though we would not be able to see it, let us go and feel it anyway.” All of them went where the elephant was. Everyone of them touched the elephant.

“Hey, the elephant is a pillar,” said the first man who touched his leg. 
“Oh, no! it is like a rope,” said the second man who touched the tail. 
“Oh, no! it is like a thick branch of a tree,” said the third man who touched the trunk of the elephant. 
“It is like a big hand fan” said the fourth man who touched the ear of the elephant. 
“It is like a huge wall,” said the fifth man who touched the belly of the elephant. 
“It is like a solid pipe,” Said the sixth man who touched the tusk of the elephant. 

They began to argue about the elephant and everyone of them insisted that he was right. It looked like they were getting agitated. A wise man was passing by and he saw this. He stopped and asked them, “What is the matter?” They said, “We cannot agree to what the elephant is like.” Each one of them told what he thought the elephant was like. The wise man calmly explained to them, “All of you are right. The reason every one of you is telling it differently because each one of you touched a different part of the elephant. So, actually the elephant has all those features what you all said.”

“Oh!” everyone said. There was no more fight. They felt happy that they were all right.



The moral of the story is that there may be some truth to what someone says. Sometimes we can see that truth and sometimes not because they may have different perspective which we may not agree with. So, rather than arguing like the blind men, we should say, “Maybe you have your reasons.” This way we don’t get in arguments. 

Ref:
This is known as the Syadvada, Anekantvad, or the theory of Manifold Predictions. This story comes from ancient Indian folklore and has been re-told in many languages and adapted to many cultures. For a more sophisticated version of this story, see John Godfrey Saxe’s ( 1816–1887) poem version of the famous Indian legend.










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