تا لب جو خندد از آب معین ** لب لب جو سر برآرد یاسمین
(But flow) in order that the river-bank may laugh (may be made to blossom) by the running water, and that jasmines may rear their heads on each brim of the river.”
چون ببینی بر لب جو سبزه مست ** پس بدان از دور که آنجا آب هست
When you see that verdure is fresh on the river-brim, then (you may) know (even) from afar that water is there.
گفت سیماهم وجوه کردگار ** که بود غماز باران سبزه‌زار
The Maker hath said, “Their mark is (on) their faces,” for the verdant orchard tells a tale of rain.
گر ببارد شب نبیند هیچ کس ** که بود در خواب هر نفس و نفس
If it rains during the night, no one sees (the rain), for (then) every soul and breath is asleep;
تازگی هر گلستان جمیل ** هست بر باران پنهانی دلیل 2725
(But) the freshness of every beauteous rose-garden is (clear) evidence of the rain (that was) hidden (from view).
ای اخی من خاکیم تو آبیی ** لیک شاه رحمت و وهابیی
(The mouse said), “O comrade, I am of the earth, thou art of the water; but thou art the king of mercy and munificence.
آن‌چنان کن از عطا و از قسم ** که گه و بی‌گه به خدمت می‌رسم
By way of (conferring) bounty and dispensing (favour) so act that I may attain to (the privilege of) serving thee early and late.
بر لب جو من به جان می‌خوانمت ** می‌نبینم از اجابت مرحمت
I am always calling thee on the river-bank with (all) my soul, (but) I never experience the mercy of response.
آمدن در آب بر من بسته شد ** زانک ترکیبم ز خاکی رسته شد
Entrance into the water is barred against me because my (bodily) frame has grown from a piece of earth.
یا رسولی یا نشانی کن مدد ** تا ترا از بانگ من آگه کند 2730
Use the aid either of a messenger or a token to make thee aware of my (piteous) cry.”
بحث کردند اندرین کار آن دو یار ** آخر آن بحث آن آمد قرار
The two friends debated on this (matter): at the close of the debate it was settled
که به دست آرند یک رشته‌ی دراز ** تا ز جذب رشته گردد کشف راز
That they should procure a long string, in order that by pulling the string the secret should be revealed.
یک سری بر پای این بنده‌ی دوتو ** بست باید دیگرش بر پای تو
(The mouse said), “One end must be tied to the foot of this slave (who is bent) double, and the other (end) to thy foot,
تا به هم آییم زین فن ما دو تن ** اندر آمیزیم چون جان با بدن
That by this device we two persons may come together and mingle as the soul with the body.”
هست تن چون ریسمان بر پای جان ** می‌کشاند بر زمینش ز آسمان 2735
The body is like a string (tied) on the foot of the soul, drawing it (down) from Heaven to earth.
چغز جان در آب خواب بیهشی ** رسته از موش تن آید در خوشی
When the frog-like soul escapes from the mouse-like body into the water, (which is) the sleep of unconsciousness, it enters into a happy state;
موش تن زان ریسمان بازش کشد ** چند تلخی زین کشش جان می‌چشد
(But) the mouse-like body pulls it back with that string: how much bitterness does the soul taste from this pulling!
Were it not for the pulling of the scatter-brained mouse, the frog would have enjoyed himself in the water.
باقیش چون روز برخیزی ز خواب ** بشنوی از نوربخش آفتاب
You will hear the rest of it from the light-giving (illumination) of the Sun when you rise from slumber on the Day (of Resurrection).
یک سر رشته گره بر پای من ** زان سر دیگر تو پا بر عقده زن 2740
(The mouse said), “Knot one end of the string on my foot and the other end on thine,
تا توانم من درین خشکی کشید ** مر ترا نک شد سر رشته پدید
That I may be able to pull thee to this dry land: lo, the end of the string (the object of my plan) is (now) clear (to thee).”
تلخ آمد بر دل چغز این حدیث ** که مرا در عقده آرد این خبیث
This news (proposal) was disagreeable to the heart of the frog, (who thought to himself), “This wicked fellow will bring me into a tangle.”
هر کراهت در دل مرد بهی ** چون در آید از فنی نبود تهی
Whenever a feeling of repugnance comes into the heart of a good man, ’tis not devoid of some significance.
وصف حق دان آن فراست را نه وهم ** نور دل از لوح کل کردست فهم
Deem that (intuitive) sagacity to be a Divine attribute, not a (vain) suspicion: the light of the heart has apprehended (by intuitive perception) from the Universal Tablet.
امتناع پیل از سیران ببیت ** با جد آن پیلبان و بانگ هیت 2745
(For example) the refusal of the Elephant to march against the House (of Allah) notwithstanding the driver's efforts and cries of “Come on!”