Even so, O Khwája who art reviling on account of affliction and poverty and distress and tribulations,
هم‌چنان ای خواجه‌ی تشنیع زن ** از بلا و فقر و از رنج و محن
No doubt this renunciation of sensuality gives bitter pain, but ’tis better than the bitterness of being far from God.
لا شک این ترک هوا تلخی‌دهست ** لیک از تلخی بعد حق بهست
If fighting (against the flesh) and fasting are hard and rough, yet these are better than being far from Him who inflicts tribulation.
گر جهاد و صوم سختست و خشن ** لیک این بهتر ز بعد ممتحن
How should pain endure for a single moment when the Giver of favours says to thee, “How art thou, O My sick one?”1770
رنج کی ماند دمی که ذوالمنن ** گویدت چونی تو ای رنجور من
And (even) if He say (it) not, because thou hast not the understanding and knowledge (needed) for it, yet thy inward feeling (of supplication) is (equivalent to His) inquiring (after thee).
ور نگوید کت نه آن فهم و فن است ** لیک آن ذوق تو پرسش کردنست
Those beauteous ones who are spiritual physicians turn towards the sick to inquire (after them);
آن ملیحان که طبیبان دل‌اند ** سوی رنجوران به پرسش مایل‌اند
And if they be afraid of (incurring) disgrace and (loss of) reputation, they devise some means and send a message;
وز حذر از ننگ و از نامی کنند ** چاره‌ای سازند و پیغامی کنند
Or if not, that (care for the sick) is pondered in their hearts: no beloved is unaware (forgetful) of his lover.
ورنه در دلشان بود آن مفتکر ** نیست معشوقی ز عاشق بی‌خبر
O thou who desirest (to hear) a wondrous tale, read the story of them that play the game of love.1775
ای تو جویای نوادر داستان ** هم فسانه‌ی عشق‌بازان را بخوان
Thou hast been boiling mightily during (all) this long time, (and yet), O dried meat, thou hast not even become half-cooked.
بس بجوشیدی درین عهد مدید ** ترک‌جوشی هم نگشتی ای قدید