The people were saying, “How could the raven make the water-frog its prey by craft and cunning?
خلق می‌گفتند زاغ از مکر و کید ** چغز آبی را چگونه کرد صید
How could it go into the water, and how could it carry him off? When was the water-frog (ever) the raven's prey?”
چون شد اندر آب و چونش در ربود ** چغز آبی کی شکار زاغ بود
“This,” said the frog, “is the fit punishment for that one who, like persons devoid of honour, consorts with a rascal.”
چغز گفتا این سزای آن کسی ** کو چو بی‌آبان شود جفت خسی
Oh, alas, alas for the sorrow caused by a base friend! O sirs, seek ye a good companion.2950
ای فغان از یار ناجنس ای فغان ** هم‌نشین نیک جویید ای مهان
Reason complains bitterly of the vicious carnal soul: (they are as discordant) as an ugly nose on a beautiful face.
عقل را افغان ز نفس پر عیوب ** هم‌چو بینی بدی بر روی خوب
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).”
عقل می‌گفتش که جنسیت یقین ** از ره معنیست نی از آب و طین
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.
هین مشو صورت‌پرست و این مگو ** سر جنسیت به صورت در مجو
Form resembles the mineral and the stone: an inorganic thing has no knowledge of congeniality.
صورت آمد چون جماد و چون حجر ** نیست جامد را ز جنسیت خبر
The spirit is like an ant, and the body like a grain of wheat which it (the ant) carries to and fro continually.2955
جان چو مور و تن چو دانه‌ی گندمی ** می‌کشاند سو به سویش هر دمی
The ant knows that the grains of which it has taken charge will be changed and become homogeneous with it.
مور داند کان حبوب مرتهن ** مستحیل و جنس من خواهد شدن