Two armies raised their lances
They formed ambuscades, and drew up in line
They were all iron-fisted, biters of steel,
All were famous and were clad in iron
The heroes brandished swords red with blood
One was yielding up his life, another was flying,
They mowed down with swords the elephant-trunks
You'd say serpents were being rained down from the clouds*
The Commander on a mighty, raging elephant
Continually assailed the bow string*
One paid off his debt of hate with lance and sword
Sometimes the heart was riven, sometimes the breast was consumed
Tulips were painted by his dagger
There was a rain of rings from the heroes' armour.

At the white dawn, which was the morning of fortune for the imperial servants and the evening of destruction for the enemy, H.M. the Shāhinshāh mounted on an elephant, majestic as heaven, and pro­ceeded to the fort. Several thousand devoted men accompanied him on foot. A wonderful thing was that Aissar Dās Cohān, who was one of the brave men of the fort, saw the elephant Madhukar and asked its name. When they told him he, in a moment, with daring rashness, seized his tusk with one hand, and struck with his dagger with the other and said, “Be good enough to convey my respects to the world-adorning appreciator of merit.” The elephant Jangīā displayed great deeds. One of them was that a Rājpūt ran and struck his trunk with his sword and cut it off. Though his trunk was severed, which makes life difficult, it made wonderful conflicts before it died. It had killed thirty distinguished men before it was wounded, and it slew fifteen afterwards. The elephant Madhukar also displayed wonderful deeds. A wonderful thing was that the elephant Kādira ran away inside the fort on account of the noise and tumult, driving before it a number of doomed men who were coming to the breach. The lane was narrow, and it trampled and scattered them all. It was by the Divine aid that such a great boon was conferred. 'Amat Khān, who was riding on the elephant, was wounded, and died of his wounds a few days afterwards. H.M. used to state that, at this time, he was standing on the wall of the fort and contemplating the Divine aids. The elephant Sabdiliya came inside the fort and was engaged in casting down and killing the Rajpūts. A Rajpūt ran at him and struck him with his sword inflicting a slight wound. The elephant, however, did not regard it and seized him with his trunk. Just then another Rājpūt came in front of him and Sabdiliya turned to him while the first man escaped from his grasp and again daringly attacked him from behind, but Sabdiliya behaved magnificently. H.M. also said that in the very heat of the conflict a hero, whom he did not recognise, came under his observation. A Rājpūt who was separated from him by a low wall challenged him to combat, and he joyfully went towards him. One of the imperial soldiers, whom also H.M. did not recognise, ran to the assistance of the other hero, but the latter forbade him saying that it was contrary to the rules of chivalry and courage that he should come to his aid when his opponent had challenged him. He did everything to prevent him from helping him, and engaging personally with his opponent he disposed of him. H.M. used to say that, though he endeavoured to find out this brave and chivalrous man, he did not succeed. Presumably he was one of the mysterious men who put on a bodily form in order to help the spiritually and temporally august one. In the beginning of the fight there were fifty elephants, and at the end as many as 300 entered the fort and trampled down the enemy. H.M. related that he had come near the temple of Gobind Syām when an elephant-driver trampled a man under his elephant. The elephant rolled him up in his trunk and brought him before H.M. The driver said that he did not know the man's name, but that he appeared to be one of the leaders, and that a large number of men had fought round him with sacrifice of their lives. At last it came out that it was Patā who had been trampled to death. At the time he was produced, there was a breath of life left in him, but he shortly afterwards died. There were 8,000 fighting Rajpūts collected in the fortress, but there were more than 40,000 peasants who took part in watching and serving. When the standards entered the fort some of the garrison squeezed themselves into the temples, thinking that they were holy places and and that the idols would help them, and awaited the sacrificing of their lives. Others awaited their doom in their own houses. A number lifted up their swords and shortened their lances and came forward to face the holy warriors. The latter disposed of those evil-fated ones by their swords and lances. A number of those who were in the temples and in their houses came out on seeing the ghāẓīs, but were struck down before they could reach them.

No one ever saw such battles
Nor ever heard of such from the experienced
What shall I say of that battle and engagement
I cannot mention one item out of a hundred thousand.

From early dawn till midday the bodies of those ill-starred men were consumed by the majesty of the great warrior. Nearly 30,000 men were killed. The reason of so many being killed was that on the former occasion on 3 Muharram 703, 16 August 1303, when Sulān 'Al'aū d-dīn took the fort after six months and seven days, the peasantry were not put to death as they had not engaged in fighting. But on this occasion they had shown great zeal and activity. Their excuses after the emergence of victory were of no avail, and orders were given for a general massacre. But a large number were made prisoners.

One of the wonderful things was that the Shāhinshāh's wrath had been greatly excited against the skilful musketeers, but though much search was made no trace of them could be found. At last it transpired that those evil-doers had, by means of the disguise of trickery, carried off their lives in safety from the fort. The way they got out was* this: When the victorious army was hotly engaged in plundering and capturing, these musketeers, who were a thousand in number, bound their wives and children as if they were prisoners and set off with them. The truth remained concealed from the searchers, and they thought that they were royal troops carrying off their prisoners. The stratagem was effectual at such a time and they escaped. Though on that day there was no house or lane, or passage where there were not heaps of dead, yet there were three places where the numbers of the slain was very great. A large number of Rājpūts had collected in the house of the Rānā in the fort. They came out by twos and threes, and threw away their lives. A large number collected in the temple of Mahādeo, who was much reverenced by them, and gave their bodies to the winds in the Rām­pūra gateway. A glorious victory, such as might be an embroidery of increasing dominion, displayed itself from the ambuscades of for­tune, and the fumes of pride at once departed from the heads of the contumacious ones of India, and they adopted submission after a special fashion. Except Ẓarb Ālī Tuwācī no one of the armies of fortune drank the cup of martyrdom on that day. H.M. the Shāhinshāh offered thanksgiving and after midday proceeded towards the camp. He remained there for three days arranging affairs, and made over the whole of the Sarkār to Khwāja 'Abdu-l-majīd Āṣaf Khān. As, at the commencement of this great enterprise, he had vowed that after the achievement of victory he would go on foot to the shrine of Khwāja Muīnu-d-dīn Cistī in Ajmīr, he, when he returned from the fort, in accordance with his vow, walked back to the camp. On the day of Farwardīn 19 Isfandārmāẕ, Divine month, corresponding to Saturday 29 Sh'abān, 28 February 1568, the drum of return beat high, and he set off on foot as before and went on stage by stage over the burning desert-sands and while the wind was extremely hot. Although the order was that the troops should come on, mounted, yet the courtiers did not fail to do as he did, and many of the ladies of the harem travelled on foot under the shadow of H.M.'s protection. When he reached the town of Māndal, Shagūna Qurāwal, who had gone in advance to Ajmīr and had conveyed the good news of H.M.'s approach, came quickly and brought representations from the ascetic hermits of the shrine to the effect that his holiness the Khwāja had appeared in a vision and had announced that the spiritual and temporal king had, from feelings of religion and righteous endeavour, formed the intention of visiting the shrine of his humble self on foot, and had directed them to restrain the caravan-conductor of Truth's way from his design by every means in their power. “If he knew the amount of his own spirituality he would not bestow a glance on me the sitter-in-the-dust of the path of studentship.” When this representation reached the royal hearing, he allowed himself to be conveyed from that stage, and on the day of Āsmān 27 Isfandārmaẕ, Divine month, corresponding to Sunday 7 Ramẓān, 6 March 1568, made the district of Ajmīr fortunate by his advent. The last stage he, in accordance with his vow, performed on foot, and, without going to his quarters, at once proceeded to circumambu­late the holy shrine. He encompassed all the attendants on the shrine with liberal favours. He stayed there for ten days, intent on the worship of the Author of all good.