Ghazals

2. Endless Praise to GodGhazal

English
Praise and endless thanks to God, whose craft brought us into being. O God, all-powerful, our Lord, generous, giver of every gift, forgiver of all. What would it cost you, King of kings, to show mercy to a handful of beggars? Lord, by your grace you granted us faith and the confession of belief. And so from your kindness we still hope you will never take back what you have given. It is no wonder, from the goodness of a Lord like you, if you strike a line through our sins and faults. Lord, by the robe of honor you bestowed upon the prophets and the saints, by those champions in the arena of worship who broke the power of Satan and desire, by the truth of the devout, do not turn me, the undevout, away from your door. Muslims, say amen with sincere hearts, for amen gives strength to a prayer. God, we found no cure and no defense against Satan or against fate. Since we have fallen far, wretched and luckless, grant us to those who are close to your presence. God, if you drive Saadi away, the soul of Mustafa will come as his intercessor, Muhammad, the master of all the world's masters, the lamp and the very eyes of all the prophets.
Explanation: Mustafa is a title of the Prophet Muhammad. The 'lamp and eyes of all prophets' presents him as the guiding light of prophethood.

Original

غزل شمارهٔ ۱

ثنا و حمد بی‌پایان خدا را که صنعش در وجود آورد ما را الها، قادرا، پروردگارا کریما، منعما، آمرزگارا چه باشد پادشاهِ پادشاهان اگر رحمت کنی مشتی گدا را؟ خداوندا تو ایمان و شهادت عطا دادی به فضل خویش ما را وز انعامت همیدون چشم داریم که دیگر باز نستانی عطا را از احسان خداوندی عجب نیست اگر خط در کشی جرم و خطا را خداوندا بدان تشریف عزت که دادی انبیا و اولیا را بدان مردانِ میدانِ عبادت که بشکستند شیطان و هوا را به حق پارسایان کز در خویش نیندازی من ناپارسا را مسلمانان ز صدق آمین بگویید که آمین تقویت باشد دعا را خدایا هیچ درمانی و دفعی ندانستیم شیطان و قضا را چو از بی‌دولتی دور اوفتادیم به نزدیکان حضرت بخش ما را خدایا گر تو سعدی را برانی شفیع آرد روان مصطفی را محمد سید سادات عالم چراغ و چشم جمله انبیا را

3. First Correct YourselfGhazal

English
We drew a line through our own will and let it go; true free will is to share your portion with the poor. Whoever wants more wealth than the share allotted to him, tell him to want less: the more you have, the more the trouble. The wine of this world comes with a hangover, the rose with a thorn. So you want the sweet sip? Then be ready for the sting. You who dozed off and fell behind the caravan, make the effort to catch up with your companions again. I don't see in you the courage to break an infidel; if you are truly a man, break the infidel that is your own craving self. The ignorant man wakes up only after he is ruined, like the shepherd who stirs only once the wolf has downed the sheep. If you wish yourself well, then wish others well too, for a soul that means good to people will never come to harm. Being human means having mercy on the helpless, for a real person's body shudders at the sight of another's wound. The men of God spoke the truth and gave this counsel: O scholar, first give your own soul the advice you preach. Whatever you would forbid for your own self, Saadi, don't wish it on the stranger either, or on your own kin.
Explanation: The 'infidel' in couplet 5 is a metaphor for the lower self (nafs); the real enemy to conquer is one's own base desire. This is a version of the golden rule.

Original

غزل شمارهٔ ۲

ما قلم در سر کشیدیم اختیار خویش را اختیار آن است کاو قسمت کند درویش را آن که مکنت بیش از آن خواهد که قسمت کرده‌اند گو طمع کم کن که زحمت بیش باشد بیش را خمر دنیا با خمار و گل به خار آمیخته‌ست نوش می‌خواهی هلا! گر پای داری نیش را ای که خواب آلوده واپس مانده‌ای از کاروان جهد کن تا بازیابی همرهان خویش را در تو آن مردی نمی‌بینم که کافر بشکنی بشکن ار مردی هوای نفس کافر کیش را آن گه از خواب اندر آید مردم نادان که مرد چون شبان آن گه که گرگ افکنده باشد میش را خویشتن را خیر خواهی خیرخواه خلق باش زآن که هرگز بد نباشد نفس نیک‌اندیش را آدمیت رحم بر بیچارگان آوردن است کآدمی را تن بلرزد چون ببیند ریش را راستی کردند و فرمودند مردان خدای ای فقیه اول نصیحت گوی نفس خویش را آنچه نفس خویش را خواهی حرامت سعدیا گر نخواهی همچنان بیگانه را و خویش را

4. The Wealth of the DervishesGhazal

English
You who deny the world of the dervishes, you have no idea what passion and purpose live inside them. The treasure of freedom and the corner of contentment form a kingdom that no sultan can win by the sword. A wise person does not chase perishable rank; the wise one is the one who thinks about the end. They gathered and hoarded, then left in regret; what is there in this world worth leaving behind with such longing? One leaves the garden heartbroken and scarred, while another, arms strong with joy, shatters his prison. Owning nothing, why should the fear of judgment day trouble him? He is a water bird; why would he dread the storm? The angel of death seizes a stranger's soul by force, but no force is needed for the lover who gladly gives his life. The wandering, love struck mystic sets his sights neither on this world nor the next. The pledge of love was sealed in eternity; a true man will not break that promise, even if it costs his head. I saw a lover burned out, ruined and homeless. I said, my friend, do not throw your life away over a fixation. He drew a cold breath, weak with pain, and said: Leave me be, homeless and undone as I am. Your sweet advice reaches my ear, but no use; I who crave the pain, what would I do with a cure? Saadi, life is precious; do not waste it in heedlessness. Only a fool lets the moment of opportunity slip away.
Explanation: The 'water bird' fears no storm because floods and waters are its element; likewise the dervish who owns nothing fears no loss. Saadi addresses himself by name in the final couplet, a classic signature move.

Original

غزل شمارهٔ ۳

ای که انکار کنی عالم درویشان را تو ندانی که چه سودا و سر است ایشان را گنج آزادگی و کنج قناعت ملکیست که به شمشیر میسر نشود سلطان را طلب منصب فانی نکند صاحب عقل عاقل آن است که اندیشه کند پایان را جمع کردند و نهادند و به حسرت رفتند وین چه دارد که به حسرت بگذارد آن را آن به در می‌رود از باغ به دلتنگی و داغ وین به بازوی فرح می‌شکند زندان را دستگاهی نه که تشویش قیامت باشد مرغ آبیست چه اندیشه کند طوفان را جان بیگانه ستاند ملک‌الموت به زجر زجر حاجت نبود عاشق جان افشان را چشم همت نه به دنیا که به عقبی نبود عارف عاشق شوریدهٔ سرگردان را در ازل بود که پیمان محبت بستند نشکند مرد اگرش سر برود پیمان را عاشقی سوختهٔ بی سر و سامان دیدم گفتم ای یار مکن در سر فکرت جان را نفسی سرد برآورد و ضعیف از سر درد گفت بگذار من بی سر و بی سامان را پند دلبند تو در گوش من آید هیهات من که بر درد حریصم چه کنم درمان را سعدیا عمر عزیز است به غفلت مگذار وقت فرصت نشود فوت مگر نادان را

5. Ghazal 4Ghazal

English
Those drunk on sleep are blind to what life is. What is real living? A drunkenness deeper than wine. Don't think I meant ordinary wine: this one fills your house with light and tears reason down instead. Get drunk on the wine of longing for the Beloved, for whatever robs you of reason for that is pure loss. If you want nearness, don't turn your neck from obedience; if you want your wages, don't look away from the work. You sleep in the valley while the caravan has moved on; I fear you'll only reach the destination in a dream. Until you sow the seed of devotion, you'll harvest no joy: bear the hardship first, then find the treasure. The fountain of life lies in the dark; the pearl is in the sea, the treasure in the ruins. Whoever keeps knocking, hammering steadily on the anvil, will one day find the door swing open. You must set out to reach your heart's desire; you must sit through the night for the sun to rise. Saadi, if you expect a reward without doing the work, a whole caravan can die of thirst chasing a mirage.
Explanation: The 'fountain of life' (aab-e hayat / chashmeh-ye heyvan) is a legendary spring hidden in darkness that grants immortality, used here to say precious things demand effort. The 'wine' throughout is spiritual love, not literal drink.

Original

غزل شمارهٔ ۴

غافلند از زندگی مستان خواب زندگانی چیست مستی از شراب تا نپنداری شرابی گفتمت خانه آبادان و عقل از وی خراب از شراب شوق جانان مست شو کآنچه عقلت می‌برد شر است و آب قرب خواهی گردن از طاعت مپیچ جامگی خواهی سر از خدمت متاب خفته در وادی و رفته کاروان ترسمش منزل نبیند جز به خواب تا نپاشی تخم طاعت، دخل عیش برنگیری، رنج بین و گنج یاب چشمهٔ حیوان به تاریکی در است لؤلؤ اندر بحر و گنج اندر خراب هر که دائم حلقه بر سندان زند ناگهش روزی بباشد فتح باب رفت باید تا به کام دل رسند شب نشستن تا برآید آفتاب سعدیا گر مزد خواهی بی عمل تشنه خسبد کاروانی در سراب

6. Ghazal 5: The Stone of PartingGhazal

English
What a shame for that old friendship, for a bond we knew and honored, that the stone of time's separation was thrown between us. Two friends never got to rest for a single breath of life before the sky came galloping down on them at full speed. If in the end the heart must break away in anger and cut love off, lucky is the one who never gave their heart or staked their love at all. As for those who emptied their hearts of us, my heart still cannot empty itself of loving them. I had arranged a feast of joy for my close companions, but time would not go along with what I had arranged. From that day on, Saadi stopped keeping company with people, once he came to know the sky's treachery. If this base age draws you close to its chest like a harp, don't trust it too much: the moment it plays you sweetly is the moment it strikes.
Explanation: The final couplet plays on the double sense of the Persian verb for a harp being 'played' and being 'struck,' warning that the world's caress and its blow come together.

Original

غزل شمارهٔ ۵

دریغ صحبت دیرین و حق دید و شناخت که سنگ تفرقه ایام در میان انداخت دو دوست یک نفس از عمر برنیاسودند که آسمان به سر وقتشان دو اسبه نتاخت چو دل به قهر بباید گسست و مهر برید خنک تنی که دل اول نبست و مهر نباخت جماعتی که بپرداختند از ما دل دل از محبت ایشان نمی‌توان پرداخت به روی همنفسان برگ عیش ساخته بود بر آنچه ساخته بودیم روزگار نساخت نگشت سعدی از آن روز گرد صحبت خلق که بی وفایی دوران آسمان بشناخت گرت چو چنگ به بر در کشد زمانهٔ دون بس اعتماد مکن کآنگهت زند که نواخت

7. You, the One I Cannot Do WithoutGhazal

English
My beloved, the one I cannot live without, my heart longs for you; and my life too, if you'll accept it, is yours. The clamor of the mystics, the yearning of lovers: it isn't greed for paradise, it's the longing to see your face. If you offer a crown, all I want is your acceptance; if you strike with the sword, all I seek is your pleasure. Whether you caress your servant or kill him, whether pain or tenderness, whatever you do is your will alone. Even caught in an enemy's snare, even in the lion's jaws, blessed is the life of anyone who knows you. Wherever a living heart bows, it lays its face on your ground; wherever a grieving hand rises, it rises in prayer to you. I'm not the only one left captive in your bonds; on every side a broken heart is smitten with you. Some crave the riches of this world, some crave the next, but my only craving is you. The souls of the enraptured feed on your attention; the hearts of the living find peace in your welcome. If we have failed, you are endlessly merciful; any excuse we offer rests on the hope of your faithfulness. Perhaps our sins won't even be counted, there where your grace and mercy have no end. No one has lasting life or an unbroken promise; eternal kingship and everlasting life belong to you. Wherever there is a throne, a seat of honor, a crown, it depends upon the threshold of your majesty. Saadi cannot fully describe your praise; falling silent before you is the limit of all praise.
Explanation: The beloved here carries a double meaning, both an earthly love and the divine, a common feature of Saadi's ghazals. The closing idea, that silence is the truest praise, reflects a Sufi belief that God's greatness surpasses all words.

Original

غزل شمارهٔ ۶

ای یار ناگزیر که دل در هوای توست جان نیز اگر قبول کنی هم برای توست غوغای عارفان و تمنای عاشقان حرص بهشت نیست که شوق لقای توست گر تاج می‌دهی غرض ما قبول تو ور تیغ می‌زنی طلب ما رضای توست گر بنده می‌نوازی و گر بنده می‌کشی زجر و نواخت هر چه کنی رای رای توست گر در کمند کافر و گر در دهان شیر شادی به روزگار کسی کآشنای توست هر جا که روی زنده‌دلی بر زمین تو هر جا که دست غمزده‌ای بر دعای توست تنها نه من به قید تو درمانده‌ام اسیر کز هر طرف شکسته‌دلی مبتلای توست قومی هوای نعمت دنیا همی پزند قومی هوای عقبی و ما را هوای توست قوت روان شیفتگان التفات تو آرام جان زنده‌دلان مرحبای توست گر ما مقصریم تو بسیار رحمتی عذری که می‌رود به امید وفای توست شاید که در حساب نیاید گناه ما آنجا که فضل و رحمت بی‌منتهای توست کس را بقای دائم و عهد مقیم نیست جاوید پادشاهی و دائم بقای توست هر جا که پادشاهی و صدری و سروری موقوف آستان در کبریای توست سعدی ثنای تو نتواند به شرح گفت خاموشی از ثنای تو حد ثنای توست

8. The One Aim of Every LoverGhazal

English
The goal of lovers in both worlds is to see your face; what seekers truly want is nothing but your favor. Wherever there is a king, a ruler, or a lord, he bends to your command, a servant at your door. I meant to hide my love for you, and yet the whole city is loud with talk of it. Wherever there is a throne, a high seat, or a crown, it waits at the threshold of your greatness. Some long for the riches of this world, some long for the next; my longing is for you. Every head is wounded by the sword of your love; every heart is bound to your affection and desire. No one has lasting life or an ancient covenant; only your kingship is eternal, only you endure. Whether you kill me with kindness or with fury, we are content; whatever you decide is your right. Everyone pins their hope on some need or request; our hope rests on your boundless mercy. Others place their hope in their own deeds; Saadi's hope is set on your grace and giving.
Explanation: Addressed to the divine Beloved. The image of a king being a beggar at the door expresses that all worldly power is nothing before God.

Original

غزل شمارهٔ ۷

مقصود عاشقان دو عالم لقای توست مطلوب طالبان به حقیقت رضای توست هر جا که شهریاری و سلطان و سروریست محکوم حکم و حلقه به گوش گدای توست بودم بر آن که عشق تو پنهان کنم ولیک شهری تمام غلغله و ماجرای توست هر جا که پادشاهی و صدری و سروریست موقوف آستان در کبریای توست قومی هوای نعمت دنیا همی پزند قومی هوای عقبی و ما را هوای توست هر جا سریست خستهٔ شمشیر عشق تو هر جا دلیست بستهٔ مهر و هوای توست کس را بقای دائم و عهد قدیم نیست جاوید پادشاهی و دائم بقای توست گر می‌کشی به لطف وگر می‌کشی به قهر ما راضییم هرچه بود رای رای توست امید هر کسی به نیازی و حاجتی است امید ما به رحمت بی‌منتهای توست هر کس امیدوار به اعمال خویشتن سعدی امیدوار به لطف و عطای توست

9. Ghazal 8Ghazal

English
The pain of love is sweeter than good health; the realm of poverty is sweeter than owning the world. They value reason above all creation, yet the mystics say that intoxication is sweeter. Self-worship is born from wealth and rank; letting go of the self and worshipping God is sweeter. Since those weighed down move only with hardship, traveling light and nimble is sweeter. Saadi, since power and command never last, living with empty hands is sweeter.
Explanation: The 'intoxication' of the mystics is spiritual rapture, not literal drunkenness. 'Traveling light' is the Sufi ideal of freedom from worldly attachments.

Original

غزل شمارهٔ ۸

درد عشق از تندرستی خوشتر است ملک درویشی ز هستی خوشتر است عقل بهتر می‌نهند از کائنات عارفان گویند مستی خوشتر است خودپرستی خیزد از دنیا و جاه نیستی و حق پرستی خوشتر است چون گرانباران به سختی می‌روند هم سبکباری و چستی خوشتر است سعدیا چون دولت و فرماندهی می‌نماند، تنگدستی خوشتر است

10. The Country of LoveGhazal

English
The home of love belongs to another world; the true lover carries a different mark. In the marketplace of love's brave soldiers, under every gallows stands another young man. Reason keeps asking where this secret comes from, for these people bear a sign of their own. In the humble heart of every helpless one, the King has hidden a different treasure. These beggars who cry out at this moment, each of them is really a different king.
Explanation: The 'gallows' evokes the martyrdom of lovers (as in Hallaj), where death for love is a badge of honor. 'Sahibqiran' means a fortunate, world-conquering ruler, rendered here as 'king'.

Original

غزل شمارهٔ ۹

منزل عشق از جهانی دیگر است مرد عاشق را نشانی دیگر است بر سر بازار سربازان عشق زیر هر داری جوانی دیگر است عقل می‌گوید که این رمز از کجاست کاین جماعت را نشانی دیگر است بر دل مسکین هر بیچاره‌ای شاه را گنج نهانی دیگر است این گدایانی که این دم می‌زنند هر یکی صاحبقرانی دیگر است

11. The Sky at War with My FortuneGhazal

English
The heavens are forever at war with my luck, for both fate and the age hold a grudge against me. One moment the world calls me close, the next it drives me away; sometimes it is one way, sometimes another. Who can say which brick of any house was once some lovely, graceful beloved? In every garden where a jasmine leaf now grows, a beautiful face has sprung up from the dust. If you find no loyalty in a friend, don't give your heart, even if it's a gallery of Chinese beauties. Don't look for faithfulness from this bloodthirsty world; seek loyalty only from someone truly trustworthy. Saadi, this world holds no dignity in the eyes of the one who can see the true path.
Explanation: The 'gallery of China' (Chinese beauties) is a classical Persian symbol for supreme beauty and painting. The image of bricks and jasmine growing from the dust of former beauties echoes the theme of life's impermanence.

Original

غزل شمارهٔ ۱۰

فلک با بخت من دائم به کین است که با من بخت و دوران هم به کین است گهم خواند جهان گاهی براند جهان گاهی چنان گاهی چنین است که می‌داند که خشت هر سرایی کدامین سروقد نازنین است ز خاک شاهدی روییده باشد به هر بستان که برگ یاسمین است وفایی گر نمی‌یابی ز یاری مده دل گر نگارستان چین است وفاداری مجوی از دهر خونخوار وفایی از کسی جو که امین است ندارد سعدیا دنیا وقاری به نزد آن کسی کاو راه بین است

12. Ghazal 11Ghazal

English
The one who has no home has the whole city for a home; wherever night finds the dervish, that is his house. Do not call a beggar the man who owns nothing but God, for the king of beggars is his own true master. The man of God is a stranger nowhere, in east or west; however far he goes, all is God's kingdom, and so his own. The one who has broken free from wealth, rank, and lordship becomes a friend to everyone he meets. The shortsighted all chase after comfort, but the one who knows finds his comfort within his suffering. Once a lover reaches the sight of the beloved, whatever else he looks at becomes a dragon to him. Let go of all you have and move on, for it is nothing: these five short days of life, with death close behind. Any person slain by the sword of love, tell them not to grieve, for eternal kingdom is the price paid for their blood. Whatever you take from the beloved's hand is sweet; Saadi, seek not your own will, since his will is enough.
Explanation: 'Five days' is a Persian idiom for the brief span of worldly life. 'Blood price' (khunbaha) is the compensation paid for a death; here martyrdom in love buys eternity.

Original

غزل شمارهٔ ۱۱

آن را که جای نیست همه شهر جای اوست درویش هر کجا که شب آید سرای اوست بی‌خانمان که هیچ ندارد به جز خدای او را گدا مگوی که سلطان گدای اوست مرد خدا به مشرق و مغرب غریب نیست چندان که می‌رود همه ملک خدای اوست آن کز توانگری و بزرگی و خواجگی بیگانه شد به هر که رسد آشنای اوست کوتاه دیدگان همه راحت طلب کنند عارف بلا که راحت او در بلای اوست عاشق که بر مشاهدهٔ دوست دست یافت در هر چه بعد از آن نگرد اژدهای اوست بگذار هر چه داری و بگذر که هیچ نیست این پنج روزه عمر که مرگ از قفای اوست هر آدمی که کشتهٔ شمشیر عشق شد گو غم مخور که ملک ابد خونبهای اوست از دست دوست هر چه ستانی شکر بود سعدی رضای خود مطلب چون رضای اوست

13. Better That One Like Me Never Reaches the BelovedGhazal

English
Better that someone like me never reaches union with the beloved, so he can blame his own weakness on the beloved's perfection. Again and again I grow jealous of the pupil of my own eye: how dare this bold eye keep gazing on the beloved's beauty? What is a moth, that it should cling to the candle? the splendor of the beloved's glory would burn it up at once. My friend, spend your days of pleasure in fasting; perhaps the Night of Power, union with the beloved, will fall your way. Stay far from the cravings of the self, for it is not possible to find room for the beloved in the narrow space of an enemy's company. If the beloved asks for my life and my head, I stand ready; this much, at least, true friends will bear for the beloved. Happy is the body that gives up its life in loyalty to the beloved; fortune belongs to the head that is trampled beneath the beloved's feet. If I have any complaint against you, it is meant for you alone; one cannot speak of the beloved's affairs before enemies. Saadi has shut his eyes to the whole world, so that the whole world now appears to him as the image of the beloved.
Explanation: The 'Night of Power' (Shab-e Qadr) is the holiest night of Ramadan, here used as a metaphor for the longed for moment of union. The moth and candle image is a classic emblem of the lover consumed by the beloved.

Original

غزل شمارهٔ ۱۲

آن به که چون منی نرسد در وصال دوست تا ضعف خویش حمل کند بر کمال دوست رشک آیدم ز مردمک دیده بارها کاین شوخ دیده چند ببیند جمال دوست پروانه کیست تا متعلق شود به شمع باری بسوزدش سبحات جلال دوست ای دوست روزهای تنعم به روزه باش باشد که در فتد شب قدر وصال دوست دور از هوای نفس، که ممکن نمی‌شود در تنگنای صحبت دشمن، مجال دوست گر دوست جان و سر طلبد ایستاده‌ایم یاران بدین قدر بکنند احتمال دوست خرم تنی که جان بدهد در وفای یار اقبال در سری که شود پایمال دوست ما را شکایتی ز تو گر هست هم به توست در پیش دشمنان نتوان گفت حال دوست بسیار سعدی از همه عالم بدوخت چشم تا می‌نمایدش همه عالم خیال دوست

14. Because the World Is HisGhazal

English
I am joyful in this world because the world takes its joy from him; I love the whole universe because the whole universe is his. My friend, seize the dawn's reviving breath like the breath of Jesus, for perhaps you can bring your dead heart to life, since this breath too is from him. Neither the heavens can claim it, nor do the angels possess it: what lies in the deepest core of the human heart is from him. I will drink poison as if it were sweet, because the cupbearer is the beloved; I will gladly bear the pain, because the cure is also from him. If my bleeding wound never heals, all the better; blessed is the wound whose balm, at every moment, comes from him. To the one who truly knows, what difference is there between sorrow and joy? Cupbearer, pour the wine, in joy that even this sorrow is from him. Kingship and beggary are all the same to us, for at this door everyone bows in worship, and that too is from him. Sadi, if the flood of oblivion sweeps away the house of your life, keep your heart strong, for the foundation of lasting life is firm, and it is from him.
Explanation: The 'breath of Jesus' refers to Jesus' power to revive the dead, a common Persian image for life-giving grace. 'Suwayda,' the dark core of the heart, is rendered as its deepest center.

Original

غزل شمارهٔ ۱۳

به جهان خُرَّم از آنم که جهان خُرَّم از اوست عاشقم بر همه عالم که همه عالم از اوست به غنیمت شِمُر ای دوست دمِ عیسیِ صبح تا دل مُرده مگر زنده کنی کاین دَم از اوست نَه فلک راست مُسَلَّم نَه مَلَک را حاصل آنچه در سِرِّ سُویدایِ بنی‌آدم از اوست به حلاوت بخورم زهر که شاهد ساقیست به ارادت بِبَرم درد که درمان هم از اوست زخم خونینم اگر به نشود به باشد خُنُک آن زخم که هر لحظه مرا مرهم از اوست غم و شادی بَرِ عارف چه تفاوت دارد ساقیا باده بِده شادی آن کاین غم از اوست پادشاهی و گدایی بَرِ ما یکسان است که بر این در همه را پشت عبادت خم از اوست سعدیا گر بِکَند سیلِ فنا خانهٔ عمر دل قوی دار که بنیاد بقا محکم از اوست

15. You Long for What You Have Not EarnedGhazal

English
You have not left your own self behind, yet you long for the Beloved. You have not cut the pagan's cord, yet you long for faith. At a threshold where the divine call 'Behold Me' resounds, you are not even an ant, and yet you long for Solomon's kingdom. You are not even an ant, and you have done no service worthy of one, yet you long to stand in the front rank of true men. Like Pharaoh you boast, 'I am the Truth,' and then you long for the closeness that Moses son of Imran enjoyed. Like children who make a horse of their own coat-hem, you have made a mount of your hem and now long for the battlefield. In all fairness, you have honestly abandoned your own path; the pain has not even reached you, yet you long for the cure. At the spider's table, where a roasted fly is the only dish, you long to have Gabriel's mighty wing as your fly-swatter. Every day, to feed the dog of your appetite, dear Abu Said, you long for a bowl of soup and a couple of loaves. Sa'di, in this world where you exist, be humble as a speck of dust, if your heart truly longs to reach the presence of the King.
Explanation: 'Behold Me' renders the Quranic 'arini,' Moses's plea to see God (7:143). 'I am the Truth' echoes Hallaj's ecstatic claim, here used to mock false spiritual pride.

Original

غزل شمارهٔ ۱۴

از جان برون نیامده جانانت آرزوست زنار نابریده و ایمانت آرزوست بر درگهی که نوبت ارنی همی زنند موری نه‌ای و ملک سلیمانت آرزوست موری نه‌ای و خدمت موری نکرده‌ای وآنگاه صف صفهٔ مردانت آرزوست فرعون‌وار لاف اناالحق همی زنی وآنگاه قرب موسی عمرانت آرزوست چون کودکان که دامن خود اسب کرده‌اند دامن سوار کرده و میدانت آرزوست انصاف راه خود ز سر صدق داده‌ای بر درد نارسیده و درمانت آرزوست بر خوان عنکبوت که بریان مگس بود شهپر جبرئیل، مگس‌رانت آرزوست هر روز از برای سگ نفس بوسعید یک کاسه شوربا و دو تا نانت آرزوست سعدی در این جهان که تویی ذره‌وار باش گر دل به نزد حضرت سلطانت آرزوست

16. Ghazal 15: The Fickle CompanionGhazal

English
Whoever sits with someone new each morning has a fresh craving in his head by nightfall. Don't set your heart on the loyalty of his company; someone like that has plenty of partners like you. He shows you kindness and affection only as long as you have wealth and can be of use. He says: in all the world, today it's only you, if I have a friend and a confidant at all. Then he says the very same to someone else: without you this world is a cage upon my heart. Like a bee, he hurries door to door; wherever there's a scrap of food, there's a fly. All claims and empty of meaning, he's exactly like a hollow bell ringing. To one he mocks the other as an ass; before the other he calls the first a worthless wretch. Wherever you meet a person like this, pay him no mind, for he is nobody at all.
Explanation: The hollow bell is a classic Persian image for loud but empty talk. The bee and fly chasing food picture a self-serving opportunist.

Original

غزل شمارهٔ ۱۵

هر که هر بامداد پیش کسیست هر شبانگاه در سرش هوسیست دل منه بر وفای صحبت او کآنچنان را حریف چون تو بسیست مهربانی و دوستی ورزد تا تو را مکنتی و دسترسیست گوید اندر جهان تویی امروز گر مرا مونسی و همنفسیست باز با دیگری همین گوید کاین جهان بی تو بر دلم قفسیست همچو زنبور در به در پویان هر کجا طعمه‌ای بود مگسیست همه دعوی و فارغ از معنی راست گویی میان تهی جرسیست پیش آن ذم این کند که خریست نزد این عیب آن کند که خسیست هر کجا بینی این چنین کس را التفاتش مکن که هیچ کسیست

17. No Days Are Sweeter Than the Days of LoveGhazal

English
No days are sweeter than the days of love; for lovers, the morning never turns to night. The musicians have gone, yet the mystic still whirls in ecstasy: love has a beginning, but no end. Every seeker's desire has its limit, but for those who truly know, desire is boundless. Out of thousands, only one is stirred by the music, for not everyone is fit to hear the message. Only the intimate ones grasp this meaning; in the private chamber there is no room for the crowd. The aloe gives off no fragrance until it burns: the seasoned one knows these words are not for the raw. Everyone speaks the name of the beloved they have; our beloved has no name at all. For all the cypress's grace, beside your form it has no form worth naming. Ask me about intoxication, about the fever of love; how could one who has never tasted the wine of pain ever know? The morning breeze and the soil of Shiraz are a fire: whoever it catches finds no rest. It is your untimely sleep that leads you astray, not the call of dawn, which never comes too soon. Sadi, now that you have broken the idols, do not become one yourself; worshipping your own self is no better than worshipping idols.
Explanation: The burning aloe (oud) wood is a classic image: real fragrance, like real wisdom, emerges only through suffering. The final couplet warns that ego is its own idol.

Original

غزل شمارهٔ ۱۶

خوشتر از دوران عشق ایام نیست بامداد عاشقان را شام نیست مطربان رفتند و صوفی در سماع عشق را آغاز هست انجام نیست کام هر جوینده‌ای را آخریست عارفان را منتهای کام نیست از هزاران در یکی گیرد سماع زآن که هر کس محرم پیغام نیست آشنایان ره بدین معنی برند در سرای خاص، بار عام نیست تا نسوزد برنیاید بوی عود پخته داند کاین سخن با خام نیست هر کسی را نام معشوقی که هست می‌برد، معشوق ما را نام نیست سرو را با جمله زیبایی که هست پیش اندام تو هیچ اندام نیست مستی از من پرس و شور عاشقی و آن کجا داند که درد آشام نیست باد صبح و خاک شیراز آتشیست هر که را در وی گرفت آرام نیست خواب بی هنگامت از ره می‌برد ور نه بانگ صبح بی هنگام نیست سعدیا چون بت شکستی خود مباش خود پرستی کمتر از اصنام نیست

18. There Is No Kingdom Like ContentmentGhazal

English
No royal life in this world matches the ease of beggars; no realm is more complete than the kingdom of contentment. If anyone has real standing, it belongs only to the one who seeks no standing at all in anyone's eyes. Everyone has a trait, a color, a mark of their own; give up your traits, for there is no finer trait than that. The one you see clothed will be exposed on Judgment Day, for today they are naked and wear nothing but borrowed things. Who is the person who truly knows? It is the one who claims acquaintance with no one. A stone or a plant that holds some usefulness is better than a human being who offers none. Poor soul, you cannot judge your own good; be glad, for nothing that happens to you is without purpose. One who complains about a friend is no friend at all; if the beloved sheds your blood, no compensation is owed. This is the way of manners that Saadi has taught you; if you truly listen, there is no better upbringing than this.
Explanation: The 'borrowed things' in couplet 4 are worldly status and appearances that will be stripped away in the afterlife. 'No compensation is owed' (diya) refers to Islamic blood-money; here the lover forgives even the beloved's cruelty.

Original

غزل شمارهٔ ۱۷

چون عیش گدایان به جهان سلطنتی نیست مجموع‌تر از ملک رضا مملکتی نیست گر منزلتی هست کسی را مگر آن است کاندر نظر هیچ کسش منزلتی نیست هر کس صفتی دارد و رنگی و نشانی تو ترک صفت کن که از این به صفتی نیست پوشیده کسی بینی فردای قیامت کامروز برهنه‌ست و بر او عاریتی نیست آن کس که در او معرفتی هست کدام است؟ آن است که با هیچ کسش معرفتی نیست سنگی و گیاهی که در آن خاصیتی هست از آدمیی به که در او منفعتی نیست درویش تو در مصلحت خویش ندانی خوش باش اگرت نیست که بی مصلحتی نیست آن دوست نباشد که شکایت کند از دوست بر خون که دلارام بریزد دیتی نیست راه ادب این است که سعدی به تو آموخت گر گوش بداری به از این تربیتی نیست

19. The Mark of Being HumanGhazal

English
The human body is noble because of the human soul; beautiful clothes alone are not the mark of being human. If a person is just eyes, mouth, ears, and nose, what difference is there between a painting on a wall and a real human? Eating, sleeping, anger, and lust mean chaos, ignorance, and darkness; a beast knows nothing of the world of humanity. Be truly human, or else you are just a parrot that can only mouth the words of humanity. Were you not human, that you stayed a captive of the demon? Even an angel cannot enter the place true humanity holds. If this predatory nature dies out of you, you will live forever through the human spirit. A person can rise to a place where they see nothing but God; see, then, how high the station of humanity reaches. You have watched a bird take flight; break free of the chains of lust and come out, so you may see how humanity soars. I did not show off my learning, I simply offered you advice; I too heard the meaning of humanity from a human.
Explanation: The recurring word 'adamiyat' means both humanity as a species and humaneness as a spiritual quality; Saadi plays on both senses throughout.

Original

غزل شمارهٔ ۱۸

تن آدمی شریف است به جان آدمیت نه همین لباس زیباست نشان آدمیت اگر آدمی به چشم است و دهان و گوش و بینی چه میان نقش دیوار و میان آدمیت خور و خواب و خشم و شهوت شغب است و جهل و ظلمت حیوان خبر ندارد ز جهان آدمیت به حقیقت آدمی باش وگر نه مرغ باشد که همین سخن بگوید به زبان آدمیت مگر آدمی نبودی که اسیر دیو ماندی که فرشته ره ندارد به مکان آدمیت اگر این درنده‌خویی ز طبیعتت بمیرد همه عمر زنده باشی به روان آدمیت رسد آدمی به جایی که به جز خدا نبیند بنگر که تا چه حد است مکان آدمیت طیران مرغ دیدی، تو ز پایبند شهوت به در آی تا ببینی طیران آدمیت نه بیان فضل کردم که نصیحت تو گفتم هم از آدمی شنیدیم بیان آدمیت

20. At Dawn I Open My Eyes to Your LightGhazal

English
At dawn, when I lift my eyes to your light, I knock at heaven's gate as one who knows you. A servant would not bow to a royal throne, even grown rich, he'd rather beg one turn at your door. If you lift the veil, what chaos would break loose, since even hidden, your beauty steals every heart. Cast one merciful glance toward the ranks of lovers, so the travelers' night turns to day in your light. At your majestic door, people plead over their bad deeds, while I bring only the story of my helplessness. Servants would not submit to any king's decree, unless it bows first in servitude to your sovereignty. If one day you drive me off, make me a slave of hell, for its fire will be quenched by my weeping in your absence. This is not your path, Saadi, this modest, solitary pose, as long as old age and piety are just illusions in your mind.
Explanation: The beloved here blurs between earthly love and the divine, a common feature in Saadi's ghazals. The final couplet gently mocks the poet's own pretense of pious detachment.

Original

غزل شمارهٔ ۱۹

صبحدمی که برکنم، دیده به روشناییت بر در آسمان زنم، حلقهٔ آشناییت سر به سریر سلطنت، بنده فرو نیاورد گر به توانگری رسد، نوبتی از گداییت پرده اگر برافکنی، وه که چه فتنه‌ها رود چون پس پرده می‌رود این همه دلرباییت گوشهٔ چشم مرحمت بر صف عاشقان فکن تا شب رهروان شود، روز به روشناییت خلق جزای بد عمل، بر در کبریای تو عرضه همی دهند و ما، قصهٔ بی‌نواییت سر ننهند بندگان، بر خط پادشاه اگر سر ننهد به بندگی، بر خط پادشاییت وقتی اگر برانیم، بندهٔ دوزخم بکن کآتش آن فرو کشد، گریه‌ام از جداییت راه تو نیست سعدیا، کم‌زنی و مجردی تا به خیال در بود، پیری و پارساییت

21. The World Is Not Worth EnvyGhazal

English
The world is not worth envying, nor worth wasting grief over whether it exists or not. Those who never set their hearts on this handful of dust, honestly, we must admit they truly saw the truth. Whatever lacks permanence and endurance, the wise will not buy, even if it were the whole kingdom of the world. Do not choose oppression, do not grow arrogant, for God has many creatures like you in this realm. This is a house that will surely crumble; happy are those who are bound to another home. Have you ever heard of anyone whose friendship with the world lasted to the end? The truth is plain, yet some people are blind to it. You who walk the earth now: it will not always be yours, for others still wait in their mothers' wombs and their fathers' loins. This practiced wolf carries off a sheep every day, while the other sheep just stare at it, dazed. The one who out of pride never let his foot touch the ground became dust in the end, and people trample over him. If only people knew the worth of every breath, they would treasure the few that still remain. A rose without a thorn cannot be had in any garden; the world's only thornless roses are the good-natured. Sa'di, a person of good name never dies; the truly dead is the one whose name no one recalls with kindness.
Explanation: The 'wolf' taking a sheep each day is death carrying off people while the living watch on, unmoved. 'A handful of dust' stands for the worldly life that ends in the grave.

Original

غزل شمارهٔ ۲۰

دنیی آن قدر ندارد که بر او رشک برند یا وجود و عدمش را غم بیهوده خورند نظر آنان که نکردند در این مشتی خاک الحق انصاف توان داد که صاحبنظرند عارفان هر چه ثباتی و بقایی نکند گر همه ملک جهان است به هیچش نخرند تا تطاول نپسندی و تکبر نکنی که خدا را چو تو در ملک بسی جانورند این سراییست که البته خلل خواهد کرد خنک آن قوم که در بند سرای دگرند دوستی با که شنیدی که به سر برد جهان حق عیان است ولی طایفه‌ای بی‌بصرند ای که بر پشت زمینی همه وقت آن تو نیست دیگران در شکم مادر و پشت پدرند گوسفندی برد این گرگ مُعَوَّدْ هر روز گوسفندان دگر خیره در او می‌نگرند آن که پای از سر نخوت ننهادی بر خاک عاقبت خاک شد و خلق بدو می‌گذرند کاشکی قیمت انفاس بدانندی خلق تا دمی چند که مانده‌ست غنیمت شمرند گل بی خار میسر نشود در بستان گل بی خار جهان مردم نیکوسیرند سعدیا مرد نکو نام نمیرد هرگز مرده آن است که نامش به نکویی نبرند

22. Rare Is the One Who RisesGhazal

English
Rare is the soul who rises into the world of oneness, who in a single breath leaves both worlds behind. In the way of love, honor slays the one who chases after every sweet reward like a buzzing fly. The people of paradise are not scattered by passing troubles; only a child jumps up at the ringing of a bell. Only what is firm as stone can stand against the flood; whoever is swept off this road by a breeze is mere straw. Though you fall behind, keep striving, for on God's road even the last one can end up first. Saadi, to seize the hem of good fortune is a task not every idle dreamer's hand is fit to do.
Explanation: The 'ringing of a bell' refers to the caravan bell; being startled by it marks the immature, unlike the steady seeker. 'Seizing the hem of fortune' means grasping success and divine grace.

Original

غزل شمارهٔ ۲۱

نادر از عالم توحید کسی برخیزد کز سر هر دو جهان در نفسی برخیزد آستین کشتهٔ غیرت شود اندر ره عشق کز پی هر شکری چون مگسی برخیزد به حوادث متفرق نشوند اهل بهشت طفل باشد که به بانگ جرسی برخیزد سنگ‌وش در ره سیلاب کجا دارد پای هر که زین راه به بادی چو خسی برخیزد گرچه دوری به روش کوش که در راه خدای سابقی گردد اگر بازپسی برخیزد سعدیا دامن اقبال گرفتن کاریست که نه از پنجهٔ هر بوالهوسی برخیزد

23. Ghazal 22: A Different Joy Each DawnGhazal

English
The taste of wine is a friend to us; if it stays a while, each morning will bring you a different kind of joy. From the root of persistence a tree will one day grow; the branch of steady care will bear fruit in its time. The master alchemist needs a great deal of silver to bury in dark earth before it turns to gold. Much patience is needed before that healer of hearts will one day pass through the street of those who ache. The scholar tells the mystics to lower their gaze; but if he saw my beloved, he too would become a lover at first sight. For when a king seizes a new domain, the foundation of the old law is turned upside down. If you tell a madman to be sober and wise, there is a danger the advice will only make him madder. The call of dawn rose up, and the dervish woke to it; pour him a heavy cup so he loses himself again. Cupbearer, bring a goblet; minstrel, sing something; set your lips to the reed's mouth so it turns to sugarcane. Today Saadi's words may not seem sweet, but like the tale of Shirin, tomorrow they will be a story told everywhere.
Explanation: In couplet 10 there is a wordplay: 'Shirin' means both 'sweet' and the name of the famous beloved from the Khosrow and Shirin romance. The reed turning to sugarcane (couplet 9) plays on the reed flute becoming sweet through music.

Original

غزل شمارهٔ ۲۲

ذوق شراب انست، وقتی اگر بباشد هر روز بامدادت، ذوقی دگر بباشد بیخ مداومت را، روزی شجر بروید شاخ مواظبت را، وقتی ثمر بباشد استاد کیمیا را، بسیار سیم باید در خاک تیره کردن، تا آن که زر بباشد بسیار صبر باید، تا آن طبیب دل را در کوی دردمندان، روزی گذر بباشد عالم که عارفان را، گوید نظر بدوزید گر یار ما ببیند، صاحب نظر بباشد زیرا که پادشاهی، چون بقعه‌ای بگیرد بنیاد حکم اول، زیر و زبر بباشد دیوانه را که گویی، هشیار باش و عاقل بیم است کز نصیحت، دیوانه‌تر بباشد بانگ سحر بر آمد، درویش را خبر شد رطلی گرانش درده، تا بی خبر بباشد ساقی بیار جامی، مطرب بگوی چیزی لب بر دهان نی نه، تا نیشکر بباشد امروز قول سعدی، شیرین نمی‌نماید چون داستان شیرین، فردا سمر بباشد

24. Not All Who Live Are HumanGhazal

English
Not every creature that breathes has any humanity; many people in this land are no more than figures painted on a wall. When you throw cheap metal that has been gilded into the crucible, the truth comes out opposite to what people imagined. There are those who, in your eyes, seem worthless and small, yet to people of insight they hold great value. The brothers in the grave have no tongue to speak, but you, listen: they still speak with those who feel. Beware, do not walk over the earth with arrogance and pride, for many like you already lie beneath that soil. They spent their lives in sleep, pleasure, and lust; now that they sleep under the ground, they are finally awake. Who will accept the excuses they offer now? How can seed reach harvest when it is planted this late? A thousand precious lives are worth sacrificing for the people of vision, who count the wealth and rank of this world as nothing. This five-day reign and dominion humbles everyone, for they pass on and leave it to the next children of the age. Do not let the world feed your longing and desire, for nothing fills that greed until dirt is heaped over your head. I will not curse the wicked, for the poor wretches are already captives of their own bad nature. By the souls of the living-hearted, Saadi, the whole kingdom of being is not worth harming a single living being for.
Explanation: The gilded cheap metal in the crucible is a classic image for false appearances exposed by testing. The 'five-day reign' means worldly power that is fleeting.

Original

غزل شمارهٔ ۲۳

نَه هَرْچِه جانِوَرَنْد، آدَمیَّتی دارَنْد بَس آدَمی که دَر این مُلْک، نَقْشِ دیوارَنْد سیاه‌سیمِ زَرْاَنْدودِه چون بِه بوتِه بَرَنْد خَلاف آن بِه دَرآیَد کِه خَلْق، پِنْدارَنْد کَسان، بِه چَشْمِ تو، بی‌قِیْمَت‌اَنْد و کوچَک‌قَدْر که پیشِ اَهْلِ بَصیرَت، بُزُرْگ‌مِقْدارَنْد بَرادَرانِ لَحْد را زَبانِ گُفْتَن نیست تو، گوش باش که با اَهْلِ دِل بِه گُفْتارَنْد کِه زینْهار به کَشّی و ناز بَر سَرِ خاک مَرو که هَمْچو تو دَر زیرِ خاک، بِسْیارَنْد بِه خواب و لِذَّت و شَهْوَت گُذاشْتَنْد حَیات کُنون که زیرِ زَمین خُفْتِه‌اَنْد، بیدارَنْد کِه اِلْتِفات کُنَد عُذْر کاین زَمان گویَنْد؟ کُجا بِه خوشِه رِسَد تُخْم کاین زَمان کارَنْد؟ هِزار جانِ گِرامی، فَدایِ اَهْلِ نَظَر کِه مال و مَنْصَبِ دُنیا به هیچ نَشْمارَنْد کِه را نَمی‌کُنَد این پَنْج روزِه دولَت و مُلْک کِه بُگْذَرَنْد و بِه اَبْنایِ دَهْر بُگْذارَنْد طَمَع مَدار زِ دُنیا سَرِ هَوا و هَوَس کِه پُر شَوَد مَگَرَش خاک، بَر سَر اَنْبارَنْد دُعایِ بَد نَکُنَم بَر بَدان که مِسْکینان بِه دَسْتِ خویِ بَدِ خویشْتَن، گِرِفْتارَنْد بِه جانِ زِنْدِه‌دِلان، «سَعْدیا» که مُلْکِ وُجود نَیَرْزَد آن کِه وُجودی زِ خود بیازارَنْد

25. Take Down Your TentGhazal

English
Take down your tent so they can move the caravan on, for all our companions in this world are already on their way. Wife and child, kin and friend, and all your bonds: they are just fellow travelers you happened to meet on the road. Don't bind your heart to any company, for either you'll be left without them or they without you. In the beginning, humankind was only dust, and in the end, if you think it through, we are the same again. So it is better that people reflect on their beginning and their end, and know their true worth. The earth has already swallowed so many people, yet some still lift their heads to the sky out of pride. Someone stood weeping over a grave, crying out: 'These were the kings of the world.' I said: pry loose a plank from a grave and look, and tell me if these are kings or common watchmen. He said: what need is there to pry up a plank? I already know they are nothing but a handful of bones. Good advice is a bitter medicine, and it must be dripped down the throat mixed with something sweet. Such a sugar-coated purgative is what you buy from Saadi's pharmacy.
Explanation: The tent and caravan are classic images for the impermanence of life. Saadi ends by comparing his own poetry to a bitter but sweetened medicine, using 'saqmunia,' a purgative drug.

Original

غزل شمارهٔ ۲۴

بیفکن خیمه تا محمل برانند که همراهان این عالم روانند زن و فرزند و خویش و یار و پیوند برادرخواندگانِ کاروانند نباید بستن اندر صحبتی دل که بی ایشان بمانی یا بمانند نه اول خاک بوده‌ست آدمیزاد به آخر چون بیندیشی همانند پس آن بهتر که اول وآخر خویش بیندیشند و قدر خود بدانند زمین چندی بخورد از خلق و چندی هنوز از کبر سر بر آسمانند یکی بر تربتی فریاد می‌خواند که اینان پادشاهان جهانند بگفتم تخته‌ای بر کن ز گوری ببین تا پادشه یا پاسبانند بگفتا تخته بر کندن چه حاجت که می‌دانم که مشتی استخوانند نصیحت داروی تلخ است و باید که با جُلّاب در حلقت چکانند چنین سَقمونیای شکرآلود ز داروخانهٔ سعدی ستانند

26. Ghazal 25: Whatever Is Fated Will BeGhazal

English
If God is not pleased with a servant, then all the prophets' intercession is worthless. The Lord's command is the decree of 'Be, and it is'; there is nothing you can add to those words. The rust on Pharaoh's heart was not borrowed grime that even the polish of Moses' shining hand could wipe away. God called him and then barred his way; where can the wretch go? He shut the poor man's eyes and commanded him to see. If one destined for hell coats himself in fireproof clay, the fire will still catch him like wood soaked in oil. The pen has already written your lucky star or your ill fortune, my boy, whether you are angry or content. Before there was any sin or any worship, it was written on every person's brow: this one is saved, that one is seized. It is decreed what deed each person will do; the myrrh tree yields neither dates nor peaches. No hairdresser's effort can turn the ugly beautiful, just as you cannot rub charm onto a homely face. Can a black African ever be washed white with water? Can a fair Greek ever be turned black with smoke? Do not crave a good fortune that is not yours, Saadi; where nothing has been sown, harvesting is hard. The pen has written what is to come; whether you accept fate or not, what must be will be.
Explanation: 'Be, and it is' (kun fayakun) is the Quranic phrase for God's instant creative command. 'Moses' shining hand' refers to the miraculous white hand Moses showed Pharaoh.

Original

غزل شمارهٔ ۲۵

اگر خدای نباشد ز بنده‌ای خشنود شفاعت همه پیغمبران ندارد سود قضای کن فیکون است حکم بار خدای بدین سخن سخنی در نمی‌توان افزود نه زنگ عاریتی بود بر دل فرعون که صیقل ید بیضا سیاهیش نزدود بخواند و راه ندادش کجا رود بدبخت؟ ببست دیدهٔ مسکین و دیدنش فرمود نصیب دوزخ اگر طلق بر خود انداید چنان در او جهد آتش که چوب نفط اندود قلم به طالع میمون و بخت بد رفته‌ست اگر تو خشمگنی ای پسر وگر خشنود گنه نبود و عبادت نبود و بر سر خلق نبشته بود که این ناجی است و آن مأخوذ مقدر است که از هر کسی چه فعل آید درخت مقل نه خرما دهد نه شفتالود به سعی ماشطه اصلاح زشت نتوان کرد چنان که شاهدی از روی خوب نتوان سود سیاه زنگی هرگز شود سپید به آب؟ سپید رومی هرگز شود سیاه به دود؟ سعادتی که نباشد طمع مکن سعدی که چون نکاشته باشند مشکل است درود قلم به آمدنی رفت اگر رضا به قضا دهی و گر ندهی بودنی بخواهد بود