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6
2951-2960

  • 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 
  • One ant picks up (a grain of) barley on the road, another ant picks up a grain of wheat and runs away.
  • آن یکی موری گرفت از راه جو  ** مور دیگر گندمی بگرفت و دو 
  • The barley does not hurry to the wheat, but the ant comes to the ant; yes (it does).
  • جو سوی گندم نمی‌تازد ولی  ** مور سوی مور می‌آید بلی 
  • The going of the barley to the wheat is (merely) consequential: (’tis) the ant, mark you, (that) returns to its congener.
  • رفتن جو سوی گندم تابعست  ** مور را بین که به جنسش راجعست 
  • 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. 2960
  • تو مگو گندم چرا شد سوی جو  ** چشم را بر خصم نه نی بر گرو