Another occurrence was the wounding of Sānwal* Dās; he was Rajah Gopāl Jādūn's brother's son, and was one of the personal attendants. At the end of the day he was hurrying to go on guard. Bīcā* Bhāthī from his enmity towards him thought that in this rapid movement Sānwal had the evil intention of killing him. He therefore attacked him with a sword and struck* him such a blow that experienced physicians thought he would not recover. The world's Khedive visited him and cast the shadow of his graciousness over him. By his breathings, Sānwal recovered from his mortal injury, and after three years became quite well.
Among the occurrences were the disturbance in Badakhshān, and the apologies of M. Ḥakīm. Evil-minded strife-mongers stirred up the dust of dissension between MM. Sulaiman and Shāhrukh. From carelessness and love of flattery these two could not distinguish friend from foe. They fell out with one another and did not attend to the administration of the kingdom. The soldiers were discontented, the subjects suffered injustice, the country was uncultivated, the forts unprovisioned. Whoever attends to his own comfort and neglects the helpless will soon strike his foot against the stone of failure. And whoever does not regard the winning of hearts as a great blessing will soon become a wanderer in the desert of ruin. While indulging in such evil conduct they turned away from supplicating Shāhanshāh, and (at the same time) spent their days in pride and conceit. 'Abdullāh K. Uzbak, the ruler of Turān, got his opportunity and came to Badakhshān, and got possession of 435 that strong country without a battle. The Mīrzās fell into the desert of helplessness. M. Ḥakīm awoke from the heavy slumber of self-conceit, and sent skilful ambassadors, and made a thousand entreaties. The world's lord granted the envoys' wishes and dismissed them. The gist of the reply was “The Mīrzās of Badakhshān are receiving the retribution of their ingratitude. Make yourself glorious, outwardly and inwardly, by the splendour of sincerity so that far and near it may be perceived. Assuredly in that case others will be afraid of you. If before this be recognized, any one make an attempt on your country we shall, in the first place, send skilful and faithful men to administer good advice (to 'Abdullāh). If this be not effective, we shall send warriors who are grippers of victory, rank-breaking elephants, vast treasures, and a large part of artillery under the command of one of our fortunate sons.” The envoys had not come out of the kingdom when a second petition arrived to the effect that “The Mīrzās of Badakhshān have, with repentant hearts and ashamed countenances, taken shelter at this eternal dominion (i.e. Kābul). What is the order?” M. Ḥakīm also represented his own state of confusion. The order was “At our court, repentance is purchased at a high price (i.e. much is given for it). Give the Mīrzās news of joy, and send them off after making them hopeful of the Shahanshāh's favour. And do you yourself rely upon our daily-increasing fortune, and stand firm, and be under no apprehensions.” The language now used is the same as that in the previous rescript.
One of the occurrences was the submission of Qutlū Kararānī. It has been mentioned that part of the victorious army of Bengal had marched to the Bhāti country with Shahbāz K. and that another portion was with Wazīr K. in Bardwān and was stationed there to repress Qutlū. This army was spending its time there on account of the ill-timed moderation of Wazīr K. When Ṣādiq K. joined, real work was done, and the face of fortune assumed fresh glory. That presumptuous one (Qutlú) lost endurance, broke up his camp, and went off with shame to Orissa. The officers pursued him and arrived at Tukarōī.* His condition became desperate and he took refuge in the forest of Dharmpūr.* With craft he mixed gold with entreaty (zar bazārī, “gold and greeting”). The officers, from cupidity, and the hardships of campaigning, did not attend to the circumstances, and made use of a former order which was to the effect that if the dweller in the ravine of ruin should bind himself to the saddle-straps of eternal dominion, they were not to take his past into account, and were to make over Orissa to him. He out of gratitude sent his brother's son to court, and also sent sixty choice elephants and other presents. On 1 Tīr, 11 June 1584 S., Ibrāhīm Fatḥpūrī was exalted by doing homage, and brought the envoys to the court. When the assembly of peace had been held, 436 Wazīr K. was sent back to Tānda, and Ṣādiq K. to Patna. Every one rejoiced in getting his fief. On the 13th the lunar weighing of the world's lord took place and a delightful feast rejoiced far and near.
One of the occurrences was Rajah Bīrbar's having a renewal of life. The caugān-ground had been fitted up and there was an elephant fight going on. Suddenly the elephant Cācar, which was unique for violence, and for the killing of men, rushed to kill a foot passenger, but then passed him by and turned towards the Rajah. He was nearly killing him with his proboscis. The Shāhanshāh from his general benevolence and especial kindness (for Bīrbar), and great courage, urged on his horse and came between the monster and the Rājah. The enraged brute rushed at the cavalier of the arena of courage and a cry went up from mankind, and the livers of iron-hearted men became like water. All at once, it stood still, overcome by the majestic “Avaunt” (Dūrbāsh). Amazement seized the beholders.
Among the occurrences were the deaths of Ghāzī* K. Badakhshī and Sulṭān Khwāja* Naqshbandī. The first was a hero elightened by wisdom. To the sword he added the high dignity of the pen. Though stupid in conventional learning, yet by the blessing of his discipleship of the world's lord he in company with the illuminate-sages (dānishwarān-i.'Ishq) and the pure ūfīs, performed his devotions (to Akbar). Thus, though tied by external circumstances, he gathered a share of deliverance. He always had a weeping eye (chashm-i-giryān) and a burning heart. He made the final journey (i.e. died) in the city of Awadh on 4th Amardād (about 15th July 1584). Apparently, an act of sexual intercourse and improper food conducted him to the abode of annihilation.
Though the second (Sulṭān Khwāja) had not garnered much knowledge, and had never ascended the heights or sounded the depths of learning, yet many of the heartfelt words of Ṣūfism had polished his nature, and he became cognisant of the spirit of the age by the virtue of the Shāhanshāh's glance. By a genuine discipleship he pressed on towards the pleasant abode of Freedom (īṭlāq). On the 5th (Amardād—25th July 1584) he died at Fatḥpūr from weakness of the stomach and heart. The loving sovereign was grieved at the departure of those two wise men, and by lofty counsels administered comfort to their children and other mourners. He took upon himself the charge of providing for them.
One of the occurrences was the sending of the Khān Āim M. Koka to Mālwa. It has been mentioned that when he was in Allahabad he became disgusted with holding jāgirs in Bengal and Bihar. Accordingly Raisīn and Garha were assigned to him. On the 17th he set out for those places after being loaded with counsels. On 25th Shahrīwar, about 4th September 1584, Bāqī* K., the brother of Adham K., died. His surviving family was cared for by the sympathetic Shāhanshāh.
One of the occurrences was the disgrace of Saiyid Daulat.* When there was some disturbance in Gujarat, this impure one again prevailed over Cambay. The Mota Rājah, Medinī Rāi, Rājah Mukat Man, Rām Sāh, Udai Singh, Rām Cand Bāgha Rathor, 437 Tulsī Dās, Jādūn Rahādur, Atūl Ghakkar, Abūl fatḥ Mughal, Qarā Baḥrī, Daulat K. Lūdī and others were appointed to chastise him. Before they arrived, he had cast his eye upon plundering Petlād. Khwājam Bardī and a body of brave men gave him battle, and he was wounded and had to fly. Also at this time 'Ābid, Mīrak Yūsuf, Mīrak Afẓal, 'Abdullāh and Timar Ḥusain came out of the hill-country of Rājpīpla and stirred up strife near the town of Mūnda,* and oppressed the peasantry. The Khān-Khānān sent from near the Mahindrī Khwājah Niāmu-d-dīn Aḥmad. Mīr Abūl Moaffar, Khwājr Rafī, Mīr Ma'ūm Bhakkarī, Sulṭān Rāthor, the son of Saiyid Hāshim,* and other brave men.* When they came to Dhūlqa (Dholka of I.G.) the rebels had dispersed, and so they returned.