To overthrow the neck-stretching rebel is to establish oneness, which is the choicest worship in the fore-court of plurality, and to make current the coin of peace and tranquillity. By the lord of the Age's realising this truth, the pillars of the Divine vice-regency are revealed and a stock of bliss conferred on mankind. God be praised! H.M. the Shāhinhāh, by the help of eternal favour, and the assistance of secret hosts, sees his own happiness in giving peace to mankind, and day by day increases his efforts to control and remedy the madness of the refractory and wrong-headed. The Divine aid keeps close to his holy personality and renders him successful, both in spiritual and in temporal matters. At the time when the capital was made resplendent by the lights of his justice, and when the army was not yet rested from its labours, the news came of the rebellion of the sons of Muḥammad Sulān Mīrzā and of their scattering the dust of dissension in the province of Malwa. When they had withdrawn their heads from bearing the burden of obedience to their spiritual and temporal king, and had become vagabonds in the land of destruction, they, after long wandering with little result (lit. much twisting of heads and littleness of speech), had found Malwa empty and had gone there. It passed into the holy heart of the lord of the Age, who knows hidden secrets and is a mine of pity and gentleness, that if he, in consideration of the condition of his soldiers, overlooked the quelling of these sedition-mongers, he would be acting contrary to God's will, and that if an expedition were undertaken to put down this disturbance, and he personally took part in it, he would be acting coutrary to the canons of reason, for the set were not of such a nature as to require his presence for their suppression. And it is an axiom of the laws of sovereignty that whatever can be done by words should not be done by the sword, and that whatever can be done by the courage of officers of middling or lower rank should not be made over to great ministers. In respect to the scale of duties, regard should always be had to the laws of sovereignty, which are an expression for judgment and appreciation. If in accordance with the laws of sovereignty, attendants on the threshold of fortune were nominated for this service, the first men of the country, who regarded obedi­ence to their king as the bliss of two worlds, would in a moment gird up the loins of effort and proceed to perform it, but delay would be caused by having to collect the soldiery, whose presence was indispensable, and in this way a little affair might become a great one. Now the laws of sovereignty did not admit of delay in such matters. Accordingly the Shāhinshāh of the universe and the sage of the time resolved to dispose of this business by his own ripe understanding, and by giving attention under the guise of inatten­tion, and care under the screen of carelessness. He in appearance overlooked the thing, and in reality applied his genius to putting down the disturbance. On the day of Rashn 18 Shahriyūr, Divine month, corresponding to Sunday 25 Ṣafr, 30 August 1567, he set out to hunt in pargana Bārī, where he had often enjoyed himself in hunting deer with citas, in order that the loyal and devoted leaders might come without the notoriety of being sent for, while others, either their servants or not, would, seeing that there was no prohibi­tion, readily assemble in order to pay their respects. When men should have quickly assembled, a number of them would be picked out and sent on this duty. With this judicious idea he set out from the capital, and, having encamped at Bārī, he went on hunting towards Dholpūr and Gwālyār which are in the direction of Malwa. The officers and other servants turned the face of hope towards the camp and arrived in crowds. If all the faithful servants of the court, who were associated with hunting, should be added up, they would be enough to conquer a world; if all the loyal heroes were gathered together, who could count them? and if the servants of the servant were also collected, who could estimate their numbers?

When Dholpūr had been made the camping ground, Sakat* Singh, son of Rānā Udai Singh, was in attendance on the victorious stirrup. H.M., either from pleasantry, or in order that the presump­tuous rebels of Malwa might be led by the circumstance into the slumber of negligence, said to him that though most of the land­holders and great men of India had paid their respects, yet the Rānā had not as yet done so, and that therefore he proposed to march against him and punish him. H.M. also asked what service the prince would render in this case. On one occasion he spoke at large about these matters with the prince, and the latter made hypocriti­cal proffers.

At last that crooked-minded one, from want of understand­ing and from taking a jest seriously, ran away. In his folly he ran away from apparent dishonour, and fell into real dis­grace. For the ignorant fellow imagined that H.M. was meditating the punishment of Rānā under the pretence of hunting, and that he himself would get a bad name to the effect that he had gone and brought H.M. against his father. He did not know that it was all a joke, and that there was no reason why this powerful and God-restrained one should personally proceed against such a class of landholders. Nor did he perceive that, on the supposition that his notion was correct, his running away from such a good fortune was to throw himself into the lowest hell of destruction and to hurry from disrepute to misconduct. When the news of his flight reached the royal hearing, the Shahinshāh's wrath was stirred up, and jest became earnest. And in truth this was proper, for, from the time of the accession, most of the leading men of India who had cocked the hat of pride and had not lowered the head of obedience before any of the Sultans, had bowed down and kissed the ground, except Rānā Udai Singh, than whom there was in this country no one more foolish and arrogant. This audacious and immoderate one, in whom the turbulence of ancestors was added to his own haughtiness, was proud of his steep mountains and strong castles and turned away the head of obedience from the sublime court. His brain was heated by the consciousness of his possessing abundant land and wealth, and numbers of devoted Rajputs, and so he left the path of auspiciousness. H.M.'s world-conquering genius decided to chastise him. In the beginning of Mihr, Divine month, corresponding to the middle of Rabī'-al-awwal, about 19 September 1567, the expedition took place and he set off towards conquering the terri­tory of Hindwāra. When the vicinity of the fort of Sīvī Sūpar, which is famous in that country, became the encamping ground, it transpired that the fort was empty. Before H.M's arrival the servants of Sūrjan, the governor of the fort of Rantanbūr, had become terrified and had gone off together with the peasantry. H.M. the Shāhinshāh took the evacuation of the fort as an omen of great victories and remained two days in that pleasant spot. He ordered the fort to be victualled from the neighbourhood and made it over to Nar Bahādur. From there he marched six stages and encamped at the town of Kotah, which is one of the strong places in that country, and then made over that fort and its territory to Shāh Muḥammad Qandahāri and left him there. Marching from thence, he halted in the vicinity of the fort of Gāgrūn.

One of the occurrences was that the acute, wisdom-gathering, enchanting, spiritually and physically elder brother (of the author) Shaikh Abu-l-faiẓ Faiẓī was exalted by being brought from the chamber of retirement to the court of service of the world-lord and was distinguished by the Shāhinshāh's favours. This new fruit of the garden of knowledge had continually been gathering wisdom in attendance on the conductor of the heavenly caravans, the gar­land-twiner of the pinacothek of Plurality in Unity—his honoured father—and in a short time had attained high rank in his truth-teach­ing school, which was the meeting of the two seas of perception and illumination, and the rendezvous of the comprehenders of theory and practice. One of the results of this association was that his tongue was loosed for word-adornment and for poetry. The renown of his excellences embraced the outer as well as the inner world. Inasmuch as it was the holy nature of his honoured father to draw his foot under the skirt of retirement and so conserve his spirit, and as he, for the sake of concealment, chose the teaching of rational and traditional sciences, he kept closed the road of inter­course with the classes of mankind. From the blessed influence of his spirit, his sons did not indulge their natural inclinations nor were affected by the sight of this deceitful world. He (Mubārak) spent all his time in adorning his soul, and in hiving wisdom and in good actions. And though that enlightened old man divined the ambushes of the spiritual and temporal Khedive, and was one of his faithful believers, he did not bring the unique pearl of love into the market. And in spite of its great value and of its being keenly sought after in the bazar, and of there being a purchaser who could appreciate it, he did not bring it into the mart of sale. And because the doing homage to him (Akbar) was to do homage to Plurality under the guise of Unity, he chose solitude rather than Plurality. Moreover, those attached to the unique worshipper of God (Akbar) received salaries from that fountain of truth. On this account he (Mubārak) had no intercourse with the lords of dominion and pillars of the empire. And though many of his profession spread, by the instrumentality of the outwardly great, calumnies against him out of envy, and made trouble—afterwards falling into the abyss of failure through the acute perception of the truth-discerning prince—his mind was not at all disposed to have dealings with the well-meaning persons attached to the court, and did not take the customary means to remedy his affairs.

At the time when the Khedive of the world was meditating the conquest of Citūr, mention was made to him of the light-increasing lamp of perception and most excellent of brothers (Faiẓī), and an order was given for the attendance of that nosegay of ability. A party of evil-dispositioned and short-sighted persons who did not know the real facts took this gracious summons to be the prelude of censure and sent a peremptory order to the governor of the capital. …On the night of Ābān 10 Mihr, Divine month, corresponding to the night of Wednesday 20 Rabī-al-awwal (975), 24 September 1567, when a portion* of the blue robe (of night) had disappeared, and that seer (dīdawar) had gone off to contemplate the new flowers of the garden, a number of Turks came and surrounded our abode. It appears that a part of evil-disposed, base people, who were the scorched centres of the sands of envy, had supplemented their wickedness by suggesting to those ignorant capturers that the Shaikh would hide his son, and seek excuses for not sending him. Their sole wish was that some harm might happen (to Faiī). When the real fact was known there was an increase of astonishment, but owing to the delay in the appearance of that overflowing abundance of absolute excellence, their stratagems and wickedness assumed almost the appearance of truth and they were about to commit an outrage, when my honoured brother arrived! Thereupon the disturbance was quelled, and that set was drowned in shame. As the gates of acquisition were closed, it was difficult to make arrangements for the journey, but this obstacle was also smoothed by the exertions of pupils and friends. But a stone of distraction fell into the skirt of that night, and all the members of the family were sunk in the whirlpool of grief.* He who was acquainted with the secrets of crea­tion (Mubārak) set himself to assuage their restlessness. He said that at first the face of his heart had in consequence of human nature been saddened by the evil-natured gossips, otherwise his feelings would have been joyous. Nothing but exultation and delight could be pro­duced and maintained from this apparently grief-causing event. Just about then the good news of promotion arrived and the bolt upon rejoicing was withdrawn. In the first instance it was a draught of pain which touched the palate of him who did not know the con­gregation of wisdom, and then after some days the glad tidings arrived of the kindness shown by the Cyrus of horizons. A stock of everlasting joy came to hand. The following ode was composed about this time in praise of the favours bestowed.