One of the occurrences was that Prince Daniel—the jewel of the throne of the Caliphate—was sent off to Ajmere. The* wise sovereign fashions and adorns, in the workshop of inquiry and enlightenment, the palace of dominion, according to two kinds of religious worship. Firstly, he, from enduring perception, bestows the glory of truth on the auspicious record of his deeds, and by the assistance of wisdom, which is the house-lord of this variegated dwelling (viz., the palace of dominion)—and the controller of the market-places of social intercourse—he holds his nature in check. In this kind of worship there is no topsy-turviness. But as the mastery of the transitory world has been made the veil over the leadership of the spiritual world, he also makes use of what the superficial regard as the worship of the incomparable Deity, and out of consideration for the feelings of contemporaries takes accounts of its defect and excess. For all his thought is how to preserve the simple from devious paths and wrong ideas, and to keep the ³¹⁷ world clear from the mist of shortness of thought. The visiting the tombs of departed men of awakened heart he considers as an instance of such shallowness. If union with the spirit of the saint be the object, then nearness or remoteness does not matter. If the idea be to reverence worn-out dust then it is polytheisṃ* and idolatry. At this time, when there was an increase of spiritual worshippers, and of the gatherers of truth, and those who saw into the substance of things had obtained vogue, and the short-sighted and superficial had put on the garb of true worship, the idea of the necessity of this kind of worship (visiting shrines, etc.) became erased from the mind of the world's lord. Moreover at this time there was no administrative work to be done in that quarter (Ajmere), and there were various things to be transacted at the capital. Of necessity he withdrew from his intention (of visiting Ajmere) and devoted his valuable time to what was fitting. But as that bounteous shrine (Ajmere) was an opportunity for displaying abundant liberality, and many indigent persons attained their wishes thereby, it occurred to his celestial mind that one of his children should visit the place, and gratify the wishes of expectants. On 19 Amardād, about 30 July 1580, the luminary of fortune's heaven (Prince Daniel) was given leave to depart. S. Jamāl, Mādhū Singh, S. Faiẓī, Jamāl K. and other intimate courtiers went with him. On 4 Shahriyūr he distributed various properties, and a world ran over with gifts.

One of the occurrences was the sending of Ḥakīm-al-Mulk* to the Ḥijāz. His avaricious heart was tied to the world, and this idea did not occur to him. He was given leave as a retribution for his vacillations. The means he tried to avert it were unsuccessful, and he left on the 5th (Shahrīyūr, August 1580) with all his accumula­tions, looking backwards with the eye of regret.

One of the occurrences was the arrival of the prince from Ajmere. He had reached that place quickly, and had scattered bounties. All the indigent reaped joy. On the 8th he did homage.

Also at this time one came to court who had no shape of ears and no orifice.* Yet he had heard perfectly what was said to him. Apparently, the melodists of the palace of fate communicate to mortals the glories of the dominion conjoined with eternity, and the wondrous, daily-increasing fortune quickens the audition of the earless ones of the Age!

One of the occurrences was the increase in the responsibility of I'tmād K. Gujrātī. H.M. always desired to reward him for his good behaviour at the first conquest of Gujarat. At this time, when th inscription of auspiciousness and happy augury was read on the tablet of his forehead, H.M. the granter of desires, showed him favour, and gave him the Sarkār of Pattan in fief. The care of the ³¹⁸ crown-lands in Gujarat was entrusted to him. Thirty elephants and one hundred horses were given to him when he was sent off, and Mīr Abū Turāb was sent with him as his counsellor.

One of the occurrences was the return of Yūsuf K. Cak to the government of Kashmīr. It has been described to what distress he had been reduced by the wickedness of the people of that country, and how he had, by the guidance of good fortune, come to the court of fortune. Saiyid Mubārak came to the throne by the plausibility and magical strains of sedition-mongers. Before two months had elapsed, evil and shameless men had consigned him to the cell of obscurity and had raised to power Lohar Cak the cousin of Yūsuf K. When he (Yūsuf) had done homage, he received various favours, and was given leave to go to Kashmīr. An order was issued that the Punjab officers should give him the convoy of a suitable army. The Kashmirians awoke from their sleep of neglect, and proceeded to adopt remedies. From fear of the victorious troops, they had recourse to entreaties. They impressed him with the thought of the evil that would be caused by the coming of the army and sent for him to come alone. Before the force had been arranged, and before communicating the secret, he went off quickly, and was received in Baramgala* by several of the noted men of the country. The new ruler got information of this, and appointed Shams Cak, Ḥaidar Cak, and many others to effect a deliverance. They came forward in battle array. He (Yūsuf) did not see in himself the power of fighting, and left this road, and went off to Sonpūr.* Lohar Cak opposed him with some troops. As the flower of his army had gone off to the other place, Yūsuf K. took him at a disadvantage and on 28 Ābān, 8 November, 1580, crossed the Bihat (the Jhelam or Vitasta) and dispersed the opposing force without a serious engagement. Lohar Cak fell into his hands. From fore­sight he deprived* him of the light of his eyes, and in consequence of the great help thus received, the water that had strayed* fell into its channel, and he attained the government of Kashmīr.

One of the occurrences was the disgrace of Candar Sen the son of Māldeo. Though this foolish wretch had had the bliss of kissing the threshold, he out of short-sightedness and perverse fate took to insubordination, as has already been related. He went off to the corner of obscurity in terror of the world-conquering army and waited for an opportunity of making a disturbance. Then he came out from the defiles, and stirred up strife in some of the estates of the province of Ajmere. An order was issued to Payinda Muḥam­mad K. Moghal, Saiyid Hāshim, Saiyid Qāsim, and other fief-holders of that neighbourhood that they should be alert and harmonious, and should inflict due punishment on that turbulent fellow. They ³¹⁹ obeyed the order, and turned their faces towards executing the service. That ill-fated one confronted the army of fortune, and a severe engagament took place. He suffered thousands of losses and retired into the desert of failure.