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
The gold, (which is) thy intelligence, is in fragments, O suspected one: how should I set the stamp of the die upon clippings?
زر عقلت ریزه است ای متهم ** بر قراضه مهر سکه چون نهم
Thy intelligence is distributed over a hundred important affairs, over thousands of desires and great matters and small.
عقل تو قسمت شده بر صد مهم ** بر هزاران آرزو و طم و رم
Thou must unite the (scattered) parts by means of love, to the end that thou mayst become sweet as Samarcand and Damascus.
جمع باید کرد اجزا را به عشق ** تا شوی خوش چون سمرقند و دمشق
When thou becomest united, grain by grain, from (after thy dispersion in) perplexity, then it is possible to stamp upon thee the King's die;3290
جو جوی چون جمع گردی ز اشتباه ** پس توان زد بر تو سکه‌ی پادشاه