నాడు వుంటే నవాబు సాయెబు, అన్నము వుంటే అమీరు సాయెబు, బీద పడితే ఫకీరు సాయెబు, చస్తే వీరు సాయెబు.
nadu vunte navabu sayebu, annamu vunte amiru sayebu, bida padite phakiru sayebu, chaste viru sayebu.
If he has a country, Nawâb Śâhib; if he has food, Amir Śâhib; if he becomes poor, Fakîr Śâhib; when he dies Pir Śâhib. The Mussulman sticks to his title of Śâhib under all circumstances.
This proverb highlights how social status and titles change based on one's wealth and circumstances. It reflects the transient nature of respect, where a person is called a lord (Nawab/Ameer) when wealthy, a beggar (Fakeer) when poor, and a saint (Peer/Veeru) only after death. It is used to comment on the superficiality of worldly status.
Related Phrases
కోతి గెంతడం సాయబు సంపాదించడం
koti gentadam sayabu sampadinchadam
The monkey jumps, while the master earns.
This proverb refers to a situation where one person does all the hard work or performative labor, while someone else reaps all the financial benefits or rewards. It originates from street performers who use monkeys to entertain crowds and collect money for themselves.
అంపబోయిన అల్లీసాయెబూ, పిలవబోయిన వీరుసాయెబూ, మాయ మయినారు.
ampaboyina allisayebu, pilavaboyina virusayebu, maya mayinaru.
'Ali Śâhib who went to set out [ the departing guests ], and Pîr Śâhib who went to call him, both disappeared.
This proverb is used to describe a situation where someone is sent to perform a task or bring someone back, but they also get delayed or lost, resulting in both people failing to return. It characterizes double failures or recursive delays where the person sent to resolve an issue becomes part of the problem themselves.
ఉంటే అమీరు, లేకుంటే పకీరు
unte amiru, lekunte pakiru
If you have, you are a rich man; if not, you are a beggar.
This expression describes an 'all or nothing' lifestyle or a person who lives extravagantly when they have money but falls into extreme poverty as soon as it is gone. It is often used to refer to someone who doesn't save for the future or lacks a middle ground in their financial habits.
అయితే అమీరు, కాకపోతే ఫకీరు
ayite amiru, kakapote phakiru
If it happens, a prince; if not, a beggar.
This expression describes an 'all or nothing' situation or an extreme risk-taker. It refers to a person or a pursuit that will either lead to great wealth and success (Amir) or result in total ruin and poverty (Fakir), with no middle ground.
అరు నెలలు సావాసాం చేస్తే వారు వీరు అవుతారు.
aru nelalu savasam cheste varu viru avutaru.
Literally, six months' company makes one the other.
Being together makes one absorb the ideas of the other to the extent that there appears total transformation in both. This is usually when the change is not for the better.
సాయెబూ చిక్కిపోయినావేమంటే, యింకా చిక్కుతాం, మరీ చిక్కుతాం, మనసూ వస్తే చచ్చీపోతాం, నీకేమి అన్నాడట
sayebu chikkipoyinavemante, yinka chikkutam, mari chikkutam, manasu vaste chachchipotam, nikemi annadata
When the Śāḥib was asked how it was he had grown so thin, he said "We will grow thinner, and still thinner, and if we like we will even die, what's that to you ?" Said of a supercilious fool.
This expression is used to describe a person who is stubborn, defiant, or overly sensitive to unsolicited advice. It highlights a scenario where someone reacts with unnecessary hostility or fatalism when others show concern for their well-being, essentially telling the meddler to mind their own business.
అరే గడ్డితినే కోమటీ అంటే, యేమోయి బెల్లంతినే సాయెబూ అన్నాడట; అట్లా అంటివేమి కోమటీ అంటే, అతనికి అది వాడుక నాకు యిదివాడుక అన్నాడట.
are gadditine komati ante, yemoyi bellantine sayebu annadata; atla antivemi komati ante, ataniki adi vaduka naku yidivaduka annadata.
"Hollow! grass-eating Kômati," said [ a Mussulman ], "Well! molasses-eating Śāhib," replied [ the shopkeeper ]: "How is it you speak in this way?" asked [ a bystander ], "He is accustomed to that and I to this," said [ the Kômati.] i. e. He meant to say that the Mussulman was accustomed to grass and he to molasses.
This proverb highlights that one's speech and behavior reflect their own character rather than the character of the person they are addressing. It suggests that even if someone insults you with low-class language, you should maintain your dignity and respond with courtesy, as your words define who you are.
ముందు చూస్తే అయ్యవారి గుర్రముగా ఉన్నది, వెనక చూస్తే సాయెబు గుర్రముగా ఉన్నది.
mundu chuste ayyavari gurramuga unnadi, venaka chuste sayebu gurramuga unnadi.
Looking from the front it seems to be the Brahman's horse, looking from behind it seems to be the Śāhib's. The Kômati's evidence . The words are ambiguous and bear another meaning viz. " Before, this was the Brahman's horse—now, it is the Śāhib's" ( i. e. the Śāhib has taken possession of it ).
This proverb is used to describe something or someone that is inconsistent, ambiguous, or lacks a clear identity. It refers to a situation where a single thing presents two completely different or contradictory appearances depending on how one looks at it, often implying deception or a lack of authenticity.
ఉంటే అమీరు సాహెబు, లేకుంటే ఫకీరు సాహెబు, చస్తే పీరు సాహెబు
unte amiru sahebu, lekunte phakiru sahebu, chaste piru sahebu
If he has money, he is an Ameer Saheb (nobleman); if not, he is a Fakeer Saheb (beggar); if he dies, he is a Peer Saheb (saint).
This proverb describes someone with an extreme, 'all or nothing' lifestyle or fate. It highlights how a person is perceived based on their current circumstances: living in luxury when wealthy, living as a destitute wanderer when poor, and being venerated only after death.
పాపం ఉంటే భయం, పల్లం ఉంటే నీళ్లు
papam unte bhayam, pallam unte nillu
Where there is sin there will be fear, where there is low ground there will be water.
This proverb highlights natural consequences. Just as water naturally flows and settles in low-lying areas (slopes), guilt or fear naturally follows a person who has committed a wrong act. It is used to describe how a guilty conscience is always fearful of being caught or punished.