As the affairs of the Panjāb had been happily arranged by the expedition of His Majesty the Shāhinshāh there, His Majesty Jahānbānī remained in Delhi and employed himself in the work of political administration. He gave his attention to the reconstruction of the territories, the extirpation of enemies and the conquest of other provinces. He repeatedly said that he would make several seats of government, and labour for the regulation of India. Delhi, Agra, Jaunpūr, Māndū, Lahore, Qanauj and other suitable places would be chosen and in every place there would be an army under the charge of a prudent, farseeing, subject-cherishing, and just officer, so that there should be no need then for an auxiliary force. And he would not keep more than 12,000 horse attached to his own person. He also used to say that he would have embroidered gold and silver seats prepared to be used in the public assemblies by the princes and by such men of his entourage as were to be exalted by special honour so that they might sit upon them when an order to that effect was given. For it was likely that the affections of the great and worldly, who had not reached the palace of loyalty but still remained in the bazar of traffic, and of loss and gain, would not be captured merely by gifts of property, and that until their honour and prestige were increased they would not be won over.

From the beginning of his career till now his mind was exercised in strange inventions and in showing forth recondite truths. Among these was this that at the time when His Majesty Gēti Sitānī Firdūs Makānī proceeded from Kabul to Qandahār he left His Majesty Jahānbānī in Kābul to look after affairs. One day His Majesty was riding in the environs of the city and exploring the plains and meadows. On the way he said to Maulānā Rūḥ Ullāh, who was his teacher, “it has occurred to me to take an augury from the names of three persons whom I may find on the road, and I shall build the foundations of my dominion (daulat) thereon.” The Maulānā said the name of one person would be enough. He replied “A secret inspiration has communicated itself to me.” After going a little distance a wayfarer of mature age appeared and when they asked him his name, he replied “Murād Khwāja.” After him another man appeared who was driving an ass loaded with wood. When they asked him his name he said “Daulat Khwāja.” Upon this the inspired tongue (of Humāyūn) said that “if the name of the next person that comes be Sāādat Khwāja it will be a strange and beautiful coincidence, and the star of joy (murād) will ascend from the horizon of auspiciousness (sa‘ādat).” At that very moment a man (a boy, in Khwāndamīr's account) appeared, who was grazing some cattle, and when they asked him what his name was he replied “Sa‘ādat Khwāja.” The servants in attendance were astonished at this marvel, and all felt assured that the lord of auspicious for­tune would by Divine favour attain to lofty rank and become possessed of dominion.*

When these mysterious glad tidings were fulfilled and the rose garden of hope was made fresh and verdant by the stream of justice he founded his affairs, sacred and secular on joy (murād), dominion (daulat) and auspiciousness (sa‘ādat). And he divided all the servants of the fortunate threshold, or rather all the inhabitants of his dominions into three classes. He called his brothers, and other relatives, his officers, his viziers, and all his soldiers Ahl-i-daulat. For it was clear that without the help of this body of men the ladder of dominion and fortune could not be climbed. He called the philosophers, the ‘ulamā, the chancellors (ṣadūr), the sayyids, the shaikhs, the Qūzīs, the poets and the other learned men, the judges, nobles and skilful persons Ahl-i-sa‘ādat, because the honouring of these aus­picious persons, and the association with them were a means of gaining everlasting auspiciousness. He called architects, painters, musicians and singers Ahl-i-murād, because they were the delight of all the world. Similarly he divided the days of the week among the Ahl-i-daulat, sa‘ādat and murād, to wit, Saturday and Thursday belonged to Ahl-i-sa‘ādat, and on these two days his attention was given to the regulators of knowledge and devotion. The reason of appropriating those two days to the Ahl-i-sa‘ādat was that Saturday is assigned to Saturn, and Saturn is the patron of shaikhs and ancient families. Thursday is Jupiter's day, and that is the star of learned men and of other noble orders. Sunday and Tuesday were assigned to the Ahl-i-daulat, and on them, royal affairs, and the management of world-government were transacted. The reason for thus assigning these two days was that Sunday appertains to the sun whose rays regulate rule and sovereignty, while Tuesday is Mars's day and Mars is the patron of soldiers. Monday and Tuesday were days of joy (murād). On these days boon-companions and favourites and others of the Ahl-i-murād were treated with special favour. The point in selecting these two days was that Monday is the Moon's day, and Wednesday is Mercury's. Both of these have a special connection with household matters (amūr-i-biyūtat). Friday (jam‘a), in accordance with its name, applied to all objects, and on it all the classes of humanity participated in the royal bounty.

One of the arrangements which characterised the dīwān-days was that when the throne of the khilāfat was set up and His Majesty being seated thereon was advising the Dīvān, information was given to the people by beat of drum, and when he left the Dīvān, cannon­iers announced the fact to the subjects by the discharge of cannon. And on these days keepers of the wardrobe* would bring several suits of apparel, (dast-i-khelāt), and the treasurers several bags of gold near to the palace, so that their might be no stoppage to the gifts and largesses. Several brave men stood armed, and with cuirasses on their breasts.

Another of his inventions was that of three golden arrows which were an allusion to the three divisions* of sa‘ādat, daulat and murād. Each of these was assigned to one of the leaders of the three classes in order that he should supervise the works thereof. And it was provided that so long as each of the holders of these arrows exerted himself in the management of the duties appertaining to that division (sahm), which consisted in acting according to the will of God and in loyalty, he should be the subject of favour and should be secure on the masnad of authority. But if ever he should become intoxicated by the wine of grandeur and transgress the path of justice, or from some evil motive should avert his eyes from loyalty, and should restrict his zeal to the acquisition of wealth, the arrow of his design would not reach the target of success and the writing of deposition would be drawn on the page of his condition, and he would meet with a fitting retribution. Mīr Khwānd the chief chronicler (Mīr Muwarrikh) has recorded in his Qānūn-i-humāyūnī* that in the time of his service the arrow of sa‘ādat was entrusted with absolute authority to the most excellent of the masters of learning and perfec­tion—Maulānā Farghali,* and the opening and shutting, the con­traction and expansion, of the affairs of Sayyids, Shaikhs, ‘Ulamā, Qāẓīs, and teachers, and the inquiry into the claims of ecclesiastics (arbāb-i-‘amāīm, lit. wearers of large turbans), and the appointment and removal of those entrusted with the works of religion, and the assignment of stipends and siyūrghāls were all in his charge. The arrow of daulat was with the prop of sovereignty—Āmīr Hindū Beg, and the shutting and opening, the binding and unloosing of the great affairs of the officers and viziers, and of all the government-clerks, and those entrusted with civil affairs, and the fixing of the pay of the soldiers, and the appointment of the household servants rested with him. The arrow of murād and of the works of architecture was assigned to Amīr Waisī. He had to look after the buildings and the arrangement of matters of pomp and pageantry and to care for the perfecting of the things of splendour and glory.

Another of his inventions was the distribution of arrows into twelve classes. Each order of men was assigned to an arrow. The arrangement was as follows: The twelfth arrow, which was of the finest gold, was reserved for the royal quiver, i.e., for Humāyūn and Akbar. The eleventh was for the brothers and other kinsmen and such of the sons of kings as were servants of the threshold of dominion. The tenth arrow was for the Sayyids, the Shaikhs, and the ‘Ulamā. The ninth for the great officers. The eighth was for the intimates (maqarrabān) and the ankacīān who held manṣabs (offices). The seventh for the other ankacīān.* The sixth for the heads of* clans. The fifth for the distinguished young volunteers. The fourth for the cashiers (Blochmann, 45). The third for the soldiers (jūānān-i-jargah). The second for artificers.* The first for doorkeepers,* watchmen, and the like.