Spears (sinān) smote upon breasts (sīnahā),
The world became like the day of the resurrection.
So much blood flowed stream on stream
That it carried away heads like polo-balls.

Owing to his ill-fatedness Bābā Khān turned his rein. Just then Jabbārī and some other brave men came up and attacked. Severe fightings polished the jewel of courage. The strenuous were nearly wavering when Rajah Todar Mal came bravely forward. The devoted renewed the attack, and making skill the ornament of energy they engaged in wondrous hand-to-hand encounters and drove off the foe. Kālā Pahār was wounded and saw that his safety was in flight. The courageous heroes did not think it advisable to pursue him as there were great marshes in front, and also they had no news about the rest of the troops. They were obliged to draw rein and to behold the wonders of fortune. The holy warriors of the right wing were about to prove their courage when the enemy became stained with the dust of ruin, and no engagement worthy of description took place. Junaid, who was the sword of the Afghans, and who had military skill, measured the ground of baseness (was killed). The cause of this was that on the night which was pregnant with the morn of victory, a cannon-ball reached Junaid, who was sleeping on a cār-pai (bed), and broke his leg. Murād Khān and others of the van crossed the stream and advanced. The enemy gave proof of courage and drove them off. Just then other ghāzīs of the van and the altamsh came up and turned back those who had been defeated. They stood firm and gave proof of devotion.

Two armies came together seeking for vengeance
The brave came to the battle-field
The day of battle rose and fell
The dew of blood (descended) to the Fish, the dust (rose) to the moon
The swords of the heroes were red with blood
One gave his life, and another fled
Armour was broken, and loins unloosed
There was neither strength of hand nor of head.

Khān Jahān, who was at the head of the enemy, went to annihi­lation, and disorder took possession of the foe. The battle had not ¹⁸² yet reached the centre when the light of the crescent of Divine favour illuminated the world, and the luminary of the Shāhinshāh's fortune increased in brilliancy. The victorious soldiers pursued the fugitives on every side, and the hostile troops gave their honour to be consumed by the sparks from the fiery swords and went in confusion to the desert of bewilderment. Many of them in their confusion entered the rivers and streams, and so lost their lives. Khān Jahān had gone off in search of the foe when the battle-field became full of the noise of victory. His ears were delighted by the sound of rejoicing. On every side were heard the notes of the drums of joy. In the midst of this joyous confusion they brought in as a prisoner the foolish Dāūd. It seems that his horse stuck in a quagmire. ālib Badakhshī, a son of the Khwāja Ibrāhīm, who had been a confiden­tial servant of M. Hindāl, had wickedly given him a horse and allowed him to depart. Suddenly an unknown person (īkī az nā shināsān) reported the facts to Murād Sīstānī and Ḥuṣain Beg Gurd, and they seized him and brought him in. At this time too that ill-intentioned one (alib) came with them and claimed a share (in the capture). On seeing what had occurred he went off ashamed. Khān Jahān asked the strife-monger (Dāūd) what had become of his compact and oaths. He removed the veil of shame from his face and said, “That engage­ment was with the Khān-Khānān. The time has now come to make friends and to enter into a new treaty.”* Inasmuch as elegance of speech does not light up the darkness of the ruin of action, the Khān-Khānān wisely stopped the wiles and story-weaving of the wicked one and ordered* that he should be relieved of the burden of his head of contentious brains. Immediately afterwards he sent the head along with Saiyid 'Abdullah, and reported the fortunate facts. The body of the treaty-breaker was affixed to a gibbet at Tānda, which is the capital of that country.

Great God! who has such fortune
That he takes a world with little trouble.
Hail to his lofty jewelled umbrella
The shadow of God shades his throne.
As yet his sharp sword is hidden.*
As yet one rose of a hundred has not bloomed,
As yet mystic victories are in store,
As yet there are good news beyond thought.

When the facts of this great victory became known, fresh thanks were offered to God, the Giver of kingdoms. The market of giving and of increase of dignities became active. Saiyid 'Abdullah was distinguished by liberal gifts of money, etc., and so much red and white coin was poured into the skirt of his hopes that he could not carry it away. Bulletins of victory were sent to rulers and ¹⁸³ governors. Hail to the Fortune which in the course of 25 days dis­played two great victories, such as have seldom appeared to mighty princes of old times. The first was the dispersal of the Rānā's pride, the second the conquest of Bengal, and the execution of Dāūd. Although the superficial were astonished at these results, yet those who know the glorious qualities and actions of the sovereign—his wisdom, his recognition of truth, and his purity—considered them but as one out of thousands of blessings, and bowed the forehead of adoration!

As the general public were troubled by so distant an expedi­tion at such an unpropitious season H.M. recognised the fact that a speedy return was the forerunner of thanksgiving, and turned back on the morn of victory, and spread the shade of justice over Fatḥpūr the capital. Great feasts were given, and there was much rejoicing. The spiritual market acquired fresh activity, and waves of largesse quenched the thirst of the needy.

Like an ocean which casts up waves,
Pours out pearls and then retires,
The subject-cherisher in his universal bounty
Was like a rain that rains in due season.

By the glory of the justice of the world's lord, and the splen­did exertions of Khān Jahān and Rajah Todar Mal, that wide coun­try came anew into possession, and became an abode of peace. A people of opposed nations and habits arrived at repose and the holy heart became entirely at rest about a country which from old times was called a house of contention (bulghāk-khāna).* That is to say, the dust of commotion was always being stirred up in that country by wicked men. Whilst the wise throne-occupant on beholding the tokens of right-thinking and right-acting implored the Divine aid and prayed for increased energy, mankind in general returned thanks for their lucky stars, in having bestowed on them such a wise, loving, pious and subject-guarding ruler. They bound the knot of obligation ('aqd-i-luzūm) on their mental skirt and made auspicious­ness the face-brightener of their lives.

May his reign endure as long as Time.
May the cachet of cycles appear on his decrees!

One of the occurrences was the election of Qubu d-dīn Khān ¹⁸⁴ to the rank of a commander of 5000. What day was there when that appreciator of the temporal and spiritual kingdoms did not raise officers, wherever stationed, to high rank? Inasmuch as the arrangement of the outer world is implicated with the increase of degrees of rank he made the canons of justice and equity the blazon of the portico of intelligence and used to augment the grades of the servants of the court. At once men's qualities were tested, and the world's market was kept alive. If an account of these measures were written, this sublime volume would not contain it. I am con­strained to attend to great matters and to refrain from touching details. No, No! every detail of the sublime court is the totality of the upper world. But the complete description of the events of ever adorned dominion is beyond the capacity of the human intelli­gence, then what can be done by one a bewildered soul of the fraternity of contingent existence (anjuman-i-imkān). Especially when I have taken on the shoulder of objective the burdens of the social state, would the attempt at real asceticism, and at sitting in the ravine of obscurity, and at breaking the connection of materiality, with a weak heart and a distracted soul, be destructive of peace of mind. In writing the tale of enlightenment I have, contrary to fol­lowers of the commonplace, made Divine worship and thanks­givings for favours received my guide in truth's wilderness, and have in spite of the distraction of conflicting motives applied myself with an honest intent and truth-choosing disposition to the accomplish­ment of this great task. The holy order which bears the signature of Wisdom is that if the hand does not reach the body of the skirt, one should not try to seize its hem by a corner, and if there is no path to the garden-alley one should not contort the face by trying to smell the flowers. Consequently by mentioning some leading articles of the court of fortune I in the first place collect materials for my own bliss, and secondly I prepare a fresh gift for inquirers both present and future. Perhaps by means of this I may have a place in their hearts and may become one of the front-sitters of acceptance.

One of the occurrences was the sending of an army to punish Daudā,* the son of Rai Sarjan, the ruler of Ranthambor. That evil-disposed one went off without leave to his native country of Būndī, and opened the hand of oppression. The just sovereign appointed Ṣafdar Khān, Bahādur Khān, Muḥammad Ḥusain Shaikh, Kāndar Rai, Jāndūn Sultan, Jaimal and other warriors to make that infatu­ated one who did not see the end of things, crapulous with failure and to give protection to the inhabitants, and the shadiness of repose.