Fragments

135. On Counsel and Morality

English
The ordering of the world belongs to a Lord who has no likeness, no equal, no kind, no match. If some day your wish is not fulfilled, complaining does no good; be patient, and wait.
Explanation: The poem opens by affirming God's absolute uniqueness before turning to counsel on patience.

Original

شمارهٔ ۱ - در پند و اخلاق و غیر آن

خداوندی‌ست تدبیرِ جهان را بَری از شِبه و مثل و جنس و هم‌تا اگر روزی، مُرادَت بَر نیارَد جَزَع، سودی ندارد؛ صبر کن، تا

136. Number 2

English
Tell the oppressed man, bound and beaten down, to keep his eyes on fate and bear the cruelty with patience. For these bound hands will be set free at last, and those hands now free will be tied behind their backs.
Explanation: The poem promises a reversal of fortune: today's victims will be freed, and today's oppressors will be the ones bound.

Original

شمارهٔ ۲

مظلوم دست بستهٔ مغلوب را بگوی تا چشم بر قضا کند و صبر بر جفا کاین دست بسته را بگشایند عاقبت وان گشاده باز ببندند بر قفا

137. Number 3

English
Give thanks to God, gentle and all-knowing, who kindly set our enemies against each other. May the feud between Jew and Christian never end, for the death of either side is cause for us to celebrate.
Explanation: The poem is satirical, delighting in enemies who destroy one another. 'Tarsa' literally means Christian; the term reflects the historical religious rivalries of the poet's time.

Original

شمارهٔ ۳

سپاس دار خدای لطیف دانا را که لطف کرد و به هم برگماشت اعدا را همیشه باد خصومت جهود و ترسا را که مرگ هر دو طرف تهنیت بود ما را

138. In Praise of the Patron

English
If I dress up my words with your name, it is only so that I might earn some standing among people of art and skill. Otherwise the sun's glory needs no telling; what use has a lovely face for a beautician's touch?
Explanation: The 'mashshateh' is a woman who adorns brides; the poet says true beauty, like the sun, needs no embellishment.

Original

شمارهٔ ۴ - ظاهرا در ستایش صاحب دیوان است

سخن به ذکر تو آراستن مراد آنست که پیش اهل هنر منصبی بود ما را وگرنه منقبت آفتاب معلومست چه حاجتست به مشاطه روی زیبا را

139. Number 5

English
It is the way and custom of the fortunate and noble to honor good people. And when these good people have dealt kindly with the lords of life, their children too are treated well.
Explanation: «صاحبدولتان» refers to those blessed with good fortune and high standing; «خداوندان بقا» suggests those in lasting positions of power or wealth.

Original

شمارهٔ ۵

طریق و رسم صاحبدولتانست که بنوازند مردان نکو را دگر چون با خداوندان بقا داد نکو دارند فرزندان او را

140. In Praise

English
Whoever falls into your bond stays bound forever; truly, one who is chained has no strength left to walk away. Servants give thanks to their Lord, yet how can anyone put into words the Lord's boundless acts of grace?
Explanation: The 'bond' here is the bond of love and devotion, playing on the double meaning of being both captive and unable to leave.

Original

شمارهٔ ۶ - در ستایش

هر که در بند تو شد بستهٔ جاوید بماند پای رفتن به حقیقت نبود بندی را بندگان شکر خداوند بگویند ولیک چه توان گفت کرمهای خداوندی را

141. In Praise of the Patron

English
You have never done a good deed for me or anyone else that would make the hand of your grace let go of hope's hem. Except at the threshold of your grace, the goal of all nations, where else in the whole world can worthy people place their trust? My own worth looked trivial in my eyes, for the faint star Suha gives no light before the sun. It seems this truth has reached the master's ears: the best of a generous man's gifts is the one he repeats.
Explanation: Suha is a famously dim star, used here as an image of insignificance beside greatness. The final line quotes an Arabic saying: the finest gift is one given again and again.

Original

شمارهٔ ۷ - ظاهرا در ستایش صاحب دیوان است

تو آن نکرده‌ای از فعل خیر با من و غیر که دست فضل کند دامن امید رها جز آستانهٔ فضلت که مقصد اممست کجاست در همه عالم وثوق اهل بها متاع خویشتنم در نظر حقیر آمد که پرتوی ندهد پیش آفتاب سها به سمع خواجه رسیدست گویی این معنی که گفت خیرُ صِلاتِ الکریم أَعْوَدُها

142. Number 8

English
Don't be fooled by the words of a greedy flatterer; he has laid a trap of deceit to catch his share of you. A cruel, ignorant ruler who feeds on the people's blood, how could he become wise and just just because a preacher says so?
Explanation: Feeding on the people's blood is an idiom for oppression and exploitation. The 'preacher' here is the court speaker whose praise cannot make a tyrant just.

Original

شمارهٔ ۸

مباش غره به گفتار مادح طماع که دام مکر نهاد از برای صید نصیب امیر ظالم جاهل که خون خلق خورد چگونه عالم و عادل شود به قول خطیب

143. Number 9

English
You are the One who hears every whispered prayer, the Eternal who suffices for all our needs. Nothing hidden is concealed from you; you know all secrets and everything unseen. I cannot fully speak of what is below and above, Creator of the earth and the heavens. How can I ever offer you enough thanks and praise, you who keep watch over us in every state? Whatever prayer Sa'di makes, answer it, you who respond to those who call.
Explanation: The second line of each couplet uses Arabic divine epithets, a common device in devotional Persian poetry to invoke God's attributes.

Original

شمارهٔ ۹

احدا سامع المناجات صمدا کافی المهمات هیچ پوشیده از تو پنهان نیست عالم السر و الخفیات زیر و بالا نمی‌توانم گفت خالق الارض والسموات شکر و حمد تو چون توانم گفت حافظ فی جمیع حالات هر دعایی که می‌کند سعدی فاستجب یا مجیب دعوات

144. Number 10

English
Nothing was left to Alexander, neither kingdom nor wealth; nothing was left to Fereydun, neither crown nor throne. Settle your own accounts now, before someone else calls you to a harsh reckoning.
Explanation: Alexander and Fereydun are legendary rulers cited as proof that all power fades. The 'reckoning' hints at the Day of Judgment.

Original

شمارهٔ ۱۰

به سکندر نه ملک ماند و نه مال به فریدون نه تاج ماند و نه تخت بیش از آن کن حساب خود که تو را دیگری در حساب گیرد سخت

145. Number 11

English
When the judge himself can't get his wine, he has no choice but to come down hard on everyone else. Who said the old woman gives up fruit out of virtue? She lied; the truth is her hand just can't reach the tree.
Explanation: The poem mocks hypocrites who preach abstinence only because they cannot obtain what they secretly crave.

Original

شمارهٔ ۱۱

چو خویشتن نتواند که می‌خورد قاضی ضرورتست که بر دیگران بگیرد سخت که گفت پیرزن از میوه می‌کند پرهیز؟ دروغ گفت که دستش نمی‌رسد به درخت

146. Number 12

English
The stability of power and kingdom will not stay as it is now, for every night, without fail, gives way to a coming day. While the upper hand is yours, reach out and do as much as you can, because the power may shift and the hand may change.
Explanation: The Persian plays on 'dast' (hand), meaning both physical hand and the upper hand or advantage in fortune.

Original

شمارهٔ ۱۲

چنین که هست نماند قرار دولت و ملک که هر شبی را بی‌اختلاف روزی هست چو دست دست تو باشد دراز چندان کن که دست دست تو باشد اگر بگردد دست

147. Number 13

English
Deal with trouble before it strikes; once the chance is gone, regret does no good. Forge your weapons while times are calm; once the flood breaks loose, no dam can hold it back.
Explanation: The 'flood' and 'dam' image warns that prevention is only possible before a crisis; afterward it is too late.

Original

شمارهٔ ۱۳

علاج واقعه پیش از وقوع باید کرد دریغ سود ندارد چو رفت کار از دست به روزگار سلامت سلاح جنگ بساز وگرنه سیل چو بگرفت، سد نشاید بست

148. Number 14

English
They tell me: go and grapple with the enemy, if you have the nerve and manhood for it. Has anyone ever spilled his own blood for nothing? Would even a drunkard do something so insane? You can't bring yourself to lay a little gold on your palm; how then would a soldier place his head on his?
Explanation: The final couplet contrasts 'gold on the palm' (parting with money) and 'head on the palm' (risking one's life), a play mocking the one who won't spend yet expects others to sacrifice.

Original

شمارهٔ ۱۴

مرا گویند با دشمن برآویز گرت چالاکی و مردانگی هست کسی بیهوده خون خویشتن ریخت؟ کند هرگز چنین دیوانگی مست؟ تو زر بر کف نمی‌یاری نهادن سپاهی چون نهد سر بر کف دست؟

149. Number 15

English
One person you see blessed with good fortune; another, pinched by hardship and empty-handed. The first did not throw himself into his pit, nor did the second seat himself on his throne. It is God who grants the crown of prosperity to whoever holds such a station and rank. So inevitably the people must gird themselves in service and devotion to that person.
Explanation: The poem treats worldly rank as divinely assigned rather than self-made, urging service to those God has raised up.

Original

شمارهٔ ۱۵

یکی از بخت کامران بینی دیگری تنگ عیش و کوته‌دست آن در آن چاه خویشتن نفتاد وین برین تخت خویشتن ننشست تاج دولت خدای می‌بخشد هر که را این مقام و رتبت هست لاجرم خلق را به خدمت او کمر بندگی بباید بست

150. Number 16

English
Only by walking the straight path will you reach your goal. Be honest, for every good fortune there is belongs to the honest. Even a straight piece of wood you spare from the fire; so how could honest people ever be sent to burn in hell?
Explanation: The Persian word for 'straight' also means 'honest,' and the poet plays on both senses throughout.

Original

شمارهٔ ۱۶

به راه راست توانی رسید در مقصود تو راست باش که هر دولتی که هست تو راست تو چوب راست بر آتش دریغ می‌داری کجا به آتش دوزخ برند مردم راست

151. Number 17

English
Don't fault those who bow their backs low before kings while they stand tall everywhere else. Anyone who has sat at another's table is bound to rise and serve them. Since we cannot repay their kindness in kind, we should at least make excuses for the helpless.
Explanation: The image of bowing before kings but standing tall elsewhere captures how people humble themselves out of necessity, not weakness. Sitting at another's table implies accepting hospitality that creates an obligation.

Original

شمارهٔ ۱۷

عیب آنان مکن که پیش ملوک پشت خم می‌کنند و بالا راست هر که را بر سماط بنشستی واجب آمد به خدمتش برخاست چون مکافات فضل نتوان کرد عذر بیچارگان بباید خواست

152. Number 18

English
If you are a person of true insight, everything you see is beautiful, for whatever the Beloved does is, like the Beloved, worthy of love. If you look closely, which single leaf on any tree does not carry the secret of God's craft written upon it?
Explanation: The 'Beloved' (dust) refers to God; the poem sees every leaf as a page inscribed with divine artistry.

Original

شمارهٔ ۱۸

گر اهل معرفتی هر چه بنگری خوبست که هر چه دوست کند همچو دوست محبوبست کدام برگ درختست اگر نظر داری که سر صنع الهی برو نه مکتوبست

153. Number 19

English
Fulfill people's hopes as best you can, since you too hope to be forgiven. For if you ever stumble and fall, you will understand what it means to lift up those who are helpless.
Explanation: The phrase 'taking someone's hand' is a Persian idiom for helping the desperate.

Original

شمارهٔ ۱۹

امید خلق برآور چنانکه بتوانی به حکم آنکه تو را هم امید مغفرتست که گر ز پای درآیی بدانی این معنی که دستگیری درماندگان چه مصلحتست

154. Number 20

English
Has anyone ever called the peacock's feather ugly? Or ever called a demon the guardian of paradise? Good and evil are woven into the very nature of people; from the book of their deeds nothing is read but what was written there.
Explanation: «Rezvan» is the angel who keeps paradise; here it stands for the highest good, set against the demon as its opposite.

Original

شمارهٔ ۲۰

هرگز پر طاووس کسی گفت که زشتست؟ یا دیو کسی گفت که رضوان بهشتست؟ نیکی و بدی در گهر خلق سرشتست از نامه نخوانند مگر آنچه نوشتست

155. Number 21

English
A mount is meant to bring you comfort, yet I suffer because of my own horse. There is absolutely no flesh on its bones; to tell the truth, it moves like a chess knight.
Explanation: The joke is that the horse is so bony and awkward it lurches like the knight piece in chess, which jumps in an odd L shape instead of moving smoothly.

Original

شمارهٔ ۲۱

مرکب از بهر راحتی باشد بنده از اسب خویش در رنجست گوشت قطعا بر استخوانش نیست راست خواهی چو اسب شطرنجست

156. Number 22

English
My father was your servant from the start; he spent his whole life in devotion to you. And the child born of that servant, when he came into the world, first opened his eyes upon your face. He will serve no other master, for it was your kindness that raised me.
Explanation: The poem plays on the idea of an inherited bond of servitude to God, passed from father to son.

Original

شمارهٔ ۲۲

پدرم بندهٔ قدیم تو بود عمر در بندگی به سر بردست بنده‌زاده که در وجود آمد هم به روی تو دیده بر کردست خدمت دیگری نخواهد کرد که مرا نعمت تو پروردست

157. Number 23

English
If the poor person looks worthless in your eyes, don't be shortsighted, for there are jewels hidden inside plain stone. The musk pod's leather is cheap and stained, yet people value it because it is full of the finest fragrant musk.
Explanation: The 'nafe' is the musk deer's scent gland, whose ugly, dirty exterior conceals precious perfume; a classic Persian image for hidden inner worth.

Original

شمارهٔ ۲۳

در چشمت ار حقیر بود صورت فقیر کوته نظر مباش که در سنگ گوهرست کیمخت نافه را که حقیرست و شوخگن قیمت بدان کنند که پر مشک اذفرست

158. Number 24

English
Someone said dignity lies in wealth, that money is the ally of both this world and faith. What strength can the arm of high rank show? Without money, a king is a commander with no army. An empty handed man with an imposing air, a loud name, and reputation is like an ugly woman in a beautiful veil. He is like a bird whose body is covered in feathers and plumes, yet is itself skinny beneath them. Now look at what the other man replied: it is rank, if anyone is to be a leader. A man with no known name will meet only disgrace, even if his very threshold were made of gold from his wealth. A lord needs rank, not wealth; and if you want wealth, it comes with rank anyway. If you want the truth, hear it from Saadi: contentment is better than either of these two.
Explanation: The poem stages a debate between two speakers, one arguing for wealth and one for rank, before Saadi settles it with contentment.

Original

شمارهٔ ۲۴

کسی گفت عزت به مال اندرست که دنیا و دین را درم یاورست چه مردی کند زور بازوی جاه؟ که بی‌مال، سلطان بی‌لشکرست تهیدست با هیبت و بانگ و نام زن زشتروی نکو چادرست بدان مرغ ماند که بر جسم او پر و ریش بسیار و خود لاغرست دگر کس نگر تا جوابش چه داد به جاهست اگر آدمی سرورست مذلت برد مرد مجهول نام وگر خود به مال آستانش زرست خداوند را جاه باید نه مال وگر مال خواهی به جاه اندرست اگر راست خواهی ز سعدی شنو قناعت از این هر دو نیکوترست

159. Number 25

English
Stroking a snake's back gently, hoping to soothe it, is not the act of a wise man. For that vicious, merciless creature, the right response is a stone struck on its head.
Explanation: The snake stands for a cruel, ungrateful person; the poet warns that kindness toward such people is misplaced.

Original

شمارهٔ ۲۵

دست بر پشت مار مالیدن به تلطف نه کار هشیارست کان بداخلاق بی‌مروت را سنگ بر سر زدن سزاوار است