Hark, come, O soul of my soul and (O thou who art the soul) of a hundred worlds, gladly take the opportunity of (seizing) the cash of this (present) moment.
هین بیا ای جان جان و صد جهان ** خوش غنیمت دار نقد این زمان
Do not stealthily remove thy moon-like face from the night-travellers, do not withdraw thyself from this river-bed, O flowing water,2720
در مدزد آن روی مه از شب روان ** سرمکش زین جوی ای آب روان
(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.”
تا لب جو خندد از آب معین ** لب لب جو سر برآرد یاسمین
When you see that verdure is fresh on the river-brim, then (you may) know (even) from afar that water is there.
چون ببینی بر لب جو سبزه مست ** پس بدان از دور که آنجا آب هست
The Maker hath said, “Their mark is (on) their faces,” for the verdant orchard tells a tale of rain.
گفت سیماهم وجوه کردگار ** که بود غماز باران سبزه‌زار
If it rains during the night, no one sees (the rain), for (then) every soul and breath is asleep;
گر ببارد شب نبیند هیچ کس ** که بود در خواب هر نفس و نفس
(But) the freshness of every beauteous rose-garden is (clear) evidence of the rain (that was) hidden (from view).2725
تازگی هر گلستان جمیل ** هست بر باران پنهانی دلیل
(The mouse said), “O comrade, I am of the earth, thou art of the water; but thou art the king of mercy and munificence.
ای اخی من خاکیم تو آبیی ** لیک شاه رحمت و وهابیی
By way of (conferring) bounty and dispensing (favour) so act that I may attain to (the privilege of) serving thee early and late.
آن‌چنان کن از عطا و از قسم ** که گه و بی‌گه به خدمت می‌رسم
I am always calling thee on the river-bank with (all) my soul, (but) I never experience the mercy of response.
بر لب جو من به جان می‌خوانمت ** می‌نبینم از اجابت مرحمت
Entrance into the water is barred against me because my (bodily) frame has grown from a piece of earth.
آمدن در آب بر من بسته شد ** زانک ترکیبم ز خاکی رسته شد
Use the aid either of a messenger or a token to make thee aware of my (piteous) cry.”2730
یا رسولی یا نشانی کن مدد ** تا ترا از بانگ من آگه کند
The two friends debated on this (matter): at the close of the debate it was settled
بحث کردند اندرین کار آن دو یار ** آخر آن بحث آن آمد قرار
That they should procure a long string, in order that by pulling the string the secret should be revealed.
که به دست آرند یک رشته‌ی دراز ** تا ز جذب رشته گردد کشف راز
(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,
یک سری بر پای این بنده‌ی دوتو ** بست باید دیگرش بر پای تو
That by this device we two persons may come together and mingle as the soul with the body.”
تا به هم آییم زین فن ما دو تن ** اندر آمیزیم چون جان با بدن
The body is like a string (tied) on the foot of the soul, drawing it (down) from Heaven to earth.2735
هست تن چون ریسمان بر پای جان ** می‌کشاند بر زمینش ز آسمان
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;
چغز جان در آب خواب بیهشی ** رسته از موش تن آید در خوشی
(But) the mouse-like body pulls it back with that string: how much bitterness does the soul taste from this pulling!
موش تن زان ریسمان بازش کشد ** چند تلخی زین کشش جان می‌چشد
Were it not for the pulling of the scatter-brained mouse, the frog would have enjoyed himself in the water.