موش در منقار زاغ و چغز هم ** در هوا آویخته پا در رتم
The mouse (was) in the raven's beak, and the frog likewise (was) suspended in the air, (with) its foot (entangled) in the string.
خلق می‌گفتند زاغ از مکر و کید ** چغز آبی را چگونه کرد صید
The people were saying, “How could the raven make the water-frog its prey by craft and cunning?
چون شد اندر آب و چونش در ربود ** چغز آبی کی شکار زاغ بود
How could it go into the water, and how could it carry him off? When was the water-frog (ever) the raven's prey?”
چغز گفتا این سزای آن کسی ** کو چو بی‌آبان شود جفت خسی
“This,” said the frog, “is the fit punishment for that one who, like persons devoid of honour, consorts with a rascal.”
ای فغان از یار ناجنس ای فغان ** هم‌نشین نیک جویید ای مهان 2950
Oh, alas, alas for the sorrow caused by a base friend! O sirs, seek ye a good companion.
عقل را افغان ز نفس پر عیوب ** هم‌چو بینی بدی بر روی خوب
Reason complains bitterly of the vicious carnal soul: (they are as discordant) as an ugly nose on a beautiful face.
عقل می‌گفتش که جنسیت یقین ** از ره معنیست نی از آب و طین
Reason was saying to him (the frog), “’Tis certain that congeniality is spiritual in origin and is not (derived) from water and clay (the outward form).”
هین مشو صورت‌پرست و این مگو ** سر جنسیت به صورت در مجو
Take heed, do not become a worshipper of form and do not say this. Do not seek (to discover) the secret of congeniality in the (outward) form.
صورت آمد چون جماد و چون حجر ** نیست جامد را ز جنسیت خبر
Form resembles the mineral and the stone: an inorganic thing has no knowledge of congeniality.
جان چو مور و تن چو دانه‌ی گندمی ** می‌کشاند سو به سویش هر دمی 2955
The spirit is like an ant, and the body like a grain of wheat which it (the ant) carries to and fro continually.