Shahbāz K. was by his success and his failure awakened from the dream of self-admiration, and proceeded on with skill and activity. He took the right road, and was soon ready for battle. The wicked ingrate, whose time for prudence and shame had come, fell into a profound slumber, and set about gathering his forces. He spent in ingratitude the accumulated treasures of this enduring dominion. He sent for his household and the men whom he had sent into places difficult of access. His idea was that he was pro­moting the cohesion of men, while those who knew, let their lips run over with laughter because he was seeking the means of destroying his reputation. The warriors of fortune formed into line and pro­ceeded against the enemy. That shameless and turbulent one also came out of his quarters. In the centre Jajhār K. Khāṣa Khel brought to the market the substance of wickedness. 'Arab had the right wing of those who had lost their honour. Niyābat K. swag­gered in the left wing. Shāh Dāna was in the van of failure. M'aṣūm himself was in the reserve and was accumulating the mate­rials for his own destruction. On 24 Bahman (2nd February 1581) the brave and fortunate soldiers decked the battlefield seven kos ³³⁹ from the town of Awadh. The wretch prepared stratagems, and delayed in advancing. Most were of opinion that on that day there would not be a fight. The army which was aided by heaven set about intrenching themselves. Just then that wily one, whose for­tune was somnolent, came forward in quest of battle. The heroes rapidly turned their attention to combat. First, the van charged with mountain-like elephants and drove off the enemy's van. The enemy's right wing pressed against the imperial left wing, but at last was nearly being defeated by the firmness of the imperialists, when their courage was reinvigorated by their reserve. By the jugglery of fate things were nearly becoming serious for the victors (the imperialists), when the van and the altamsh came up after driv­ing off their opponents. By the help of God the rebels disgraced themselves and fled. The imperial right wing also prevailed over the enemy's left, and cleared the field of that evil crew. Some noted elephants who in the previous battle had fallen into the hands of the enemy, turned round and did good service, and contributed to the victory. By the wondrous working of fate, the lamps of joy were lighted up eleven* days after the first battle, and he who was ruined in faith and fortune retreated in confusion to Awadh. All his possessions—which formed the element of his intoxication—fell into the hands of the imperial servants, and most of those who had gone astray received enlightenment and took the path of bliss, and turned aside from the defiles of ingratitude. Shahbāz K. thought his vic­tory a great boon and did not stir half a step from the field of battle. Either he had not the courage, or prudence suggested this course. Either there was not time, or the foolish fancies of cowards prevailed. Owing to this inopportune halting the disheartened enemy escaped, and the termination of affairs was somewhat postponed. M'aṣūm after a thousand distresses reached his home. Though he wished to lay his hand on his heart, which was in a thousand pieces, and to draw his foot within the skirt of patience, he did not find in himself the necessary resolution. Suddenly he heard a false report about Shahbāz K. and he came a little to himself. Apparently some active men of the victorious army had plundered a suburb of the city and turned back. 'Arab came with a few men, and engaged them, and some of the imperialists were killed. Fly like persons spread the report that Shahbāz K. was among them. The wicked one came forward on hearing this news and soon found that it was a mistake. He set himself to watch the inside and outside of the city, and to make safe the towers and walls. As his star was con- ³⁴⁰ sumed, his designs continually failed, and whatever he thought would be good became injurious. For instance, he placed a gun on the top of the gate and made it ready. Owing to the wrath of God, as soon* as it was fired off the roof (of the gateway) split and so conveyed the news of failure. The deceitful mercenaries dispersed, and M'aṣūm fell into evil case. His comrades were ready to fly, and the might of the world-conquering army continually increased. He had not the strength to come out of that wall of misfortune. Nor could he remain in those defiles of difficulty. On account of his numerous family he did not sever* the thread of association (did not die?). At this crisis 'Arab and Niyābat K. and Shāh Dāna—who were the mainstay of his infatuation—separated themselves. They shod* their horses backwards and went off by cross roads. That man who was deserving of vagabondage (M'aṣūm) left his household and his accumulations of many years and fled. When he had gone some way he chose to separate from the double-faced ones who accom­panied him and set off with seven companions. They all disguised themselves by shaving* off the hair on their faces, etc., and he departed like a madman to obscurity and ruin. At the time of failure the zamindar of Gawāric* joined them, and out of old acquain­tance took him to his house. By pretended friendship, and by humouring their folly, he took from them what money and goods they possessed, and then sacrificing the maintenance of old obliga­tions to brigandage,* he dismissed them. M'aṣūm sometimes rode himself, and sometimes mounted his son. He crossed the Sarū (the Gogra or Sarjū) in a wretched condition. Rajah Mān, the landholder of that part of the country, took him to his house, and helped him. Shahbāz K. heard of this and held out threats and promises to induce him to deliver up M'aṣūm or to kill him. He refused,* but secretly consigned him to vagabondage, giving him some companions under pretext of their being guides. On account of the jewels which, it was supposed, he possessed, he arranged to have him killed. M'aṣūm read on their foreheads what was intended, and corrupted them by gold, and made wide steps to the abode of obscurity. On the day after the victory Shahbāz K. entered the city of Awadh and the whole of his family, etc. fell into his hands. One hundred and fifty elephants were captured, and everything that M'aṣūm possessed, whether of physical goods or of honour, was plundered. An instructive lesson was given to mankind, and the evil consequences of ingratitude were again impressed on the heart of the age. The news was communicated in the neighbourhood of the capital, and the far-seeing ones of the court regarded it as the presage of other victories. H. M. offered up thanksgivings to God and exalted the loyal servants by great favours. From abundant kindness he ordered that Shahbāz K. should preserve the family of the rebel, for what crime had these weak and secluded ones done in this insurrection? ³⁴¹

It was reported that M'aṣūm would convey himself by the skirts of the northern mountains to the rebellious Kābulīs. Out of caution Qulīj K. was sent off with some active men to that neigh­bourhood. On 10 Isfandarmaẕ Delhi was distinguished by H. M.'s advent, and the shrines of the saints were illuminated by his intercessions. Hitherto the advance camp had not preceded by more than four kos. It was now ordered that it should precede by not less than six kos. On the 12th the royal standards cast their shade on the town of Sonpat (28m. N.W. Delhi). Qulīj K. came back from his expedītion and did homage. The vagabondage and wretchedness of the turbulent-brained one (M'aṣūm) were confirmed.

One of the occurrences was that the cup of the life of Qiyā K. Kang (or Gang) became full. From the time that the pleasant land of Bengal became stained with rebellion, he with some brave and loyal men was passing his days in Orissa. Though he had not the ability to calm the disturbance, yet he kept that country free from the dust of opposition. At the time when it became denuded of the imperial troops, Qutlū K. with a large force showed fight and gained the upper hand. Qiyā K. brought together warlike materials and took refuge in a fort. On account of the length of the war, and the desertion of his comrades, he fell into distress. At last he, together with some heroes who loved their honour, made a good fight and gathered an eternal good name.*

On the 17th* H.M. encamped near Thānessar. As he pays little regard to himself and always seeks the company of the servants of God he visited the cell of S. Jalāl, who had spent his life in the worship of God, and whom men regarded as a saint. The Shaikh made his supplications according to the measure of his knowledge and represented, “At this day our wishes are bound up in the assis­tance of the truthful throne-occupant. For his pleasure, the heavens revolve.” He implored his blessing and begged for a statement of truths. The world's Lord made some acute remarks and solved some difficulties. He (Akbar) discoursed eloquently. Many heart-impressing words illuminated the holy temple of the dervish. At a hint from H.M. the author of this noble volume asked the Shaikh, saying, “You have spent a long life, and have enjoyed the society of the good. Can you tell of a cure for melancholy?” And have you obtained a remedy for a heart distracted by opposing desires? ³⁴² At first he answered by tears, and then he recited this verse.