ON the eve of Tuesday, the 20th of Jumādā-l-awwal, A.H. 1032 (March 10, 1623), the sun that lights the world entered his house of honour in Aries, and the eighteenth year from the beginning of my reign commenced auspiciously and happily. On this day I heard that Bī-daulat, having gone to the neigh­bourhood of Mathura, had encamped the army tainted with ruin in the pargana of Shāhpūr, and reviewed 27,000 cavalry. It is hoped that they will soon be subdued and miserable. Rāja Jay Singh, grandson* of Rāja Mān Singh, came from his native country, and had the good fortune to kiss my stirrup. I dignified Rāja Bir Singh Deo, than whom in the Rajput caste there is no greater Amir, with the title of Maharaja, and promoted his son Jogrāj to the mansab of 2,000 with 1,000 horse. Sayyid Bahwa was presented with an elephant. As it was reported to me that Bī-daulat was coming by the bank of the Jumna, the march of the victorious army in that direction was also decided on. The array of the army that resembled the waves of the sea was divided into the van, the right and left wings, the altmish, the araḥ (reserve), the chandāwul (rear), etc., and arranged in a manner suitable to the circumstances and according to the locality. Close upon this came the news that Bī-daulat, with the wretch Khān-khānān, had turned his reins from the right road and gone towards the pargana Kotila, 20 koss towards the left, along with the brahman Sundar, who was his guide to the desert of error, with Dārāb, s. Khān-khānān, and many of the Amirs who had accompanied him on the road of rebellion and rascality, such as Himmat K., Sar-buland K., Sharza K. ‘Ābid K., Jādo Rāy, Ūday Rām, Ātash K., Manṣūr K., and other mansabdars, who were attached to the Deccan, Gujarat, and Malwa, the recital of whom would take too long, and all his own servants, such as Rāja Bhīm, s. Rānā, Rustam K., Bairam Beg, the Afghan Daryā, Taqī, and others whom he had left to confront the royal army. There were five* armies (corps?). Although nominally the command was in the hands of the wretch (bar-gashta-i-rūzgār) Dārāb, yet in reality the leader and centre of the whole affair was Sundar, of evil deeds. These men of darkened fortune pitched in the neighbourhood of Balūchpūr to their ruin. On the 8th I pitched at Qabūlpūr. On this day the turn to take the rear fell upon Bāqir K. We had left him behind all the rest. A body of the rebels attacked him on the march, and stretched out the hand of plunder. Bāqir planted firmly the foot of courage, and succeeded in beating them back. Khwājā Abū-l-Ḥasan got news of this, and turned his reins to support him. Before the arrival of the Khwāja the rebels (mardūdān), not being able to stand, had taken to flight. On Wednesday, the 9th of the month, having separated 25,000 horse under the leadership of Āṣaf K., Khwāja Abū-l-Ḥasan, and ‘Abdu-llah K., I sent them to attack the rebels who did not look to the end of things. Qāsim K., Lashkar K., Irādat K., Fidā'ī K., and other servants, to the number of 8,000 horse, were appointed to Āṣaf K.'s force. Bāqir K., Nūru-d-dīn Qulī, Ibrāhīm Ḥusain Kāshgharī, and others, to the number of 8,000 horse, were appointed to support Abū-l-Ḥasan. Nawāzish K., ‘Abdu-l-‘Azīz K., ‘Azīzu-llah, and many of the Bārha and Amroha Sayyids, were ordered to accompany ‘Abdu-llah. In this army 10,000 horse were enrolled. Sundar had arranged the army of ruin and put forward the foot of shamelessness. At this time I sent my special quiver by Zabar-dast K., Master of Ceremonies, to ‘Abdu-llah K., that it might be the means of animating his zeal. When the encounter of the two sides took place, that black-faced one to all eternity, in whom the tendency to rebellion and ingrati­tude was innate, taking to flight, joined the rebels. ‘Abdu-l-‘Azīz K., the son of the Khān Daurān, God knows whether knowingly or not, went off with him. Nawāzish K., Zabar-dast K., and Shīr-ḥamla, who were in the corps of that shame­less one (‘Abdu-llah K.), planted firmly the foot of courage, and were not disturbed at his going. As the aid of Almighty God is ever near this suppliant, at this crisis, when a leader of the army such as ‘Abdu-llah K. threw 10,000 cavalry into confusion and joined the enemy, and there was nearly a great disaster, a shot from a mysterious hand reached Sundar. At his fall the pillars of the courage of the rebels shook. Khwāja Abū-l-Ḥasan also drove before him the army in front of him and defeated it. Āṣaf K., when Bāqir K. arrived, showing great activity, finished the affair, and a victory which might be the ughrā (sign manual) of the victories of the age showed its face of purpose from the hidden world. Zabar-dast K., Shīr-ḥamla, Shīr-bacha, his son, and the son of Asad K., the architect, and Muḥammad Ḥusain, brother of Khwāja Jahān, and a number of the Sayyids of Bārha who were in the corps of the black-faced ‘Abdu-llah, having tasted the sweet-flavoured wine of martyrdom, obtained everlasting life. ‘Azīzu-llah, grandson of Ḥusain K. (Tukriya), being wounded by a gun-shot, got off safely. Although at this time the desertion of that rejected hypocrite was a secret help, yet it is probable that if he had not performed this detestable action in the crisis of the battle, many of the rebel leaders would have been killed or captured. It chanced that he was known to the common people by the title of La‘natu-llah (God's curse), and as he had received this name from the hidden world I also called him by it. Hereafter, wherever the expres­sion La‘natu-llah is used it refers to him. Briefly, after the rebels, whose end was evil, took to flight from the field of battle, and turned their faces towards the valley of ruin and could not reassemble, La‘natu-llah, with all the rebels, did not turn his rein till he reached Bī-daulat, who was at a distance of 20 koss.

When the news of the victory of the servants of the State reached this suppliant to God, he prostrated himself in thank­fulness for this gift, which was from the renewed favour of Allah, and summoned the loyal ones into his presence. On the next day they brought before me the head of Sundar. It appeared that when the ball struck him he gave up his soul to the lords of hell, and they took his body to a neigh­bouring village to be burnt. When they were about to light the fire, an army appeared in the distance, and for fear lest they should be taken prisoners, everyone took to flight. The Muqaddam (head man) of the village cut off his head, and for his own acquittal took it to Khān A‘am, as it occurred in his jagir. He was brought to me (with the head): the head was quite recognizable and had as yet undergone no change, but they had cut off the ears for the sake of the pearls in them. No one knew by whose hand he had been shot. In conse­quence of his destruction, Bī-daulat did not gird his loins again. One might say his good fortune and courage and under­standing lay in that dog of a Hindu. When, with a father like me, who in truth am his ostensible creator, and in my own lifetime have raised him to the great dignity of Sultanship, and denied him nothing, he acts in this manner, I appeal to the justice of Allah that He may never again regard him with favour. Those servants who in this disturbance had done fitting service were honoured with more and more favours, each according to his degree. Khwāja Abū-l-Ḥasan was raised to the mansab of 5,000, original and increased, Nawāzish K. to that of 4,000 and 3,000 horse, Bāqir K. to that of 3,000 and 500 horse, with drums, Ibrāhīm Ḥusain Kāshgharī to that of 2,000 and 1,000 horse, ‘Azīzu-llah to that of 2,000 and 1,000 horse, Nūru-d-dīn Qulī to that of 2,000 and 700 horse, Rāja Rām Dās to that of 2,000 and 1,000 horse, Lufu-llah to that of 1,000 and 500 horse, Parwarish K. to that of 1,000 and 500 horse. If all the servants were to be written in detail it would take too long. Briefly I remained at that place one day and marched on the next. Khān ‘Ālam, having marched from Allahabad, had the good fortune to kiss the threshold. On the 12th of the month I encamped at the village of Jhānsa (?).

On this day Sar-buland Rāy came from the Deccan and waited on me, and was honoured with a special jewelled dagger, with a phūl katāra. ‘Abdu-l-‘Azīz K. and some of those who had gone with La‘natu-llah released themselves from the hand of Bī-daulat, and paid their respects, and represented that when La‘natu-llah charged, they thought it was for a cavalry encounter. When they found themselves in the midst of the rebels they saw nothing for it but to sub­mit and pay their respects, but now they had found an oppor­tunity and had obtained the good fortune of kissing the threshold. Though they had taken 2,000 muhrs from Bī-daulat for their expenses, as the times were critical I made no inquiry, but accepted* their statement.

On the 19th the Feast of the culmination was held, and many of the servants of the State were raised in mansab, and had suitable favours conferred on them.

Mīr ‘Aẓudu-d-daulah, having come from Agra, waited on me. He brought a vocabulary* of words that he had pre­pared. In truth he had taken much pains, and collected together all the words from the writings of ancient poets. There is no book like this in the science.

Rāja Jay Singh was raised to the mansab of 3,000 with 1,400 horse, and a special elephant was presented to my son Shahriyār. The post of ‘Arẓ-mukarrir (examiner of petitions) was conferred on Mūsawī K. Amānu-llah, s. Mahābat K., was given the title of Khān-zād Khān, was favoured with a mansab of 4,000 personal and horse, and was honoured with a flag and drums.