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.
مور داند کان حبوب مرتهن ** مستحیل و جنس من خواهد شدن
The ant knows that the grains of which it has taken charge will be changed and become homogeneous with it.
آن یکی موری گرفت از راه جو ** مور دیگر گندمی بگرفت و دو
One ant picks up (a grain of) barley on the road, another ant picks up a grain of wheat and runs away.
جو سوی گندم نمی‌تازد ولی ** مور سوی مور می‌آید بلی
The barley does not hurry to the wheat, but the ant comes to the ant; yes (it does).
رفتن جو سوی گندم تابعست ** مور را بین که به جنسش راجعست
The going of the barley to the wheat is (merely) consequential: (’tis) the ant, mark you, (that) returns to its congener.
تو مگو گندم چرا شد سوی جو ** چشم را بر خصم نه نی بر گرو 2960
Do not say, “Why did the wheat go to the barley?” Fix your eye on the holder, not on that which he holds in pawn.