Saying, “What occasion is there for good tidings, O scatterbrain, when we have fallen into the mine (the very midst) of sugar?”
که چه جای مژده است ای خیره‌سر ** که در افتادیم در کان شکر
To Opinion it is (merely) good tidings, whereas in the sight of Reason it is ready cash (actuality), because the eye of Opinion is veiled by missing (the object sought).
وهم را مژده‌ست و پیش عقل نقد ** ز انک چشم وهم شد محجوب فقد
It is pain to the infidels and glad news to the faithful, but in the eye of the seer it is immediate experience.
کافران را درد و مومن را بشیر ** لیک نقد حال در چشم بصیر
Inasmuch as the lover is intoxicated at the moment of immediacy, he is necessarily superior to infidelity and faith.3280
زانک عاشق در دم نقدست مست ** لاجرم از کفر و ایمان برترست
Indeed, both infidelity and faith are his door-keeper (who secures him from intrusion); for he is the kernel, while infidelity and religion are his two rinds.
کفر و ایمان هر دو خود دربان اوست ** کوست مغز و کفر و دین او را دو پوست
Infidelity is the dry peel that has averted its face (from the kernel); faith, again, is the peel (inner integument) that has gained a delicious flavour.
کفر قشر خشک رو بر تافته ** باز ایمان قشر لذت یافته
The place for the dry peels is the fire, (but) the peel attached to the spiritual kernel is sweet.
قشرهای خشک را جا آتش است ** قشر پیوسته به مغز جان خوش است
The kernel itself is above the grade of “sweet”: it is above “sweet” because it is the dispenser of deliciousness.
مغز خود از مرتبه‌ی خوش برترست ** برترست از خوش که لذت گسترست
This discourse hath no end: turn back, that my Moses may cleave the sea asunder.3285
این سخن پایان ندارد باز گرد ** تا برآرد موسیم از بحر گرد
This (preceding part) of the discourse hath been spoken suitably to the intelligence of the vulgar; the remainder thereof hath been concealed.
درخور عقل عوام این گفته شد ** از سخن باقی آن بنهفته شد