The pious sovereign proceeded to the shrine of Khwāja M'uīnu- ¹⁸⁵ d-dīn Sanjarī on the day of Isfandārmaẕ 5 Mihr, Divine month, 15 September 1576. He went on horseback and was accompanied by some of his servants and a number of loyal amīrs. At the first stage Mīrzā K. met him, having come by order from Gujarāt, and had the glory of doing homage. The wise king made plurality* the veil of unity and alighted at Ajmere on the night of Mihr 16* Mihr, Divine month, 26 September, and performed the ceremonies of visiting the shrine of the holy sepulchre. The troops of men who had gathered from the various parts of the earth to offer up their vows, became possessed of joy. Mankind in general carried off abundant store from the table of bounty. Masters of joy dispelled grief by dancing and clapping of hands.

The vocalisṭ ministered wine, but 'twas by the way of the ear.

Outwardly, the city of custom was in fête, inwardly, fresh ver­dure was given to the rose-garden of Truth by irrigation.

One of the occurrences was that Kūār Mān Singh and the other officers of the province came out and did homage. This faithful band had, on the rising of the light of H.M.'s fortune and the setting of the Rānā's star behind the hills of defeat, encamped in Goganda. The outcast from the Divine precincts (dargāh) had carried the face of disgrace to these mountain-defiles. The officers from prudential motives did not go in quest of him, and on account of the difficulty in transporting provisions they came out of that stony land and reared the standards of victory in the open plain. Tricksters* and time-servers suggested to the royal ear that there had been slackness in extirpating the wretch, and the officers were nearly incurring the king's displeasure. But by the might and profundity of examina­tion, which are the glorious characteristics of the world's lord, the veil was removed from the painted countenance of those evil-inclined word-spinners. One of the joyous occurrences was that on the day of Bād 22 Mihr, 2 October 1576, which contained the aus­piciousness of time and displayed the rays of the glory of the age, the coin of Creation's Treasury (Akbar's body) was weighed* accord­ing to fixed rule against glorious objects, and there was an assay­ment of gifts.

One of the occurrences was the coming to court of Peshrau K.* and his bringing the good news of the last victory, viz., of the defeat of Gajpatī and of his having met with his deserts. The brief account of this is that he from topsy-turviness of fortune and from the inaccessibility of his country transgressed the path of obedience and became presumptuous, as has already been briefly narrated. He was meditating the plundering of Ghāẕīpūr, when Shahbāz K. arrived with the army of fortune, and his confidence was shaken. He saw it was best to seek safety in flight and hastened off to the ferry of Causa. He crossed the Ganges and stood ready for the battle. The heroes by exertions collected boats and proceeded to cross. By their vigorous action the enemy was driven into the desert of defeat. ¹⁸⁶ They got possession of guns and boats and other goods of his. On the march they came to the fort of* Mahad and set themselves to besiege it. Sangrām* the governor of the fort made the delivery of the keys the proof of his own success. Shahbāz K. made over the fort to skilful men and pressed forward to punish Gajpatī. The wretch sought shelter in the forests of Bhojpūr, where there are many heights and hollows. Though the devoted warriors trod the soil of effort, they were not successful, for the slumbrous-fated one, on account of the majestic “Avaunt” (dūrbāsh) of Prestige (ipbāl), did not see it good to give battle. The victorious army returned and took another route. Next day the tyrant* who was looking for his opportunity came to the bank of the river in order that he might at night stir up the dust of battle. On account of the broken nature of the ground, and the ravines, prudence did not permit the courageous heroes to cross over in front of the enemy. By the guidance of Sangrām they marched rapidly to devastate his home. In several places there were great contests, and glorious victories were gained. As the inwardly darkened one was made hopeless by the orb* of day he made a night-attack, and by his own efforts fell headlong into the gloomy abode of destruction. Covered with the dust of shame he hastened to Jagdispūr, which was the strongest of his places. The strenuous soldiers were for nearly two months engaged in cutting down the trees round the dwelling, but by the might of the Shāhinshāh's prestige the fort was (at last) taken, and the evil-doer's family and belongings were imprisoned in the noose of the Divine wrath, while he himself was stained with the dust of dishon­our and brought into contempt.

Peshrau Khān also related how on that night, which was big with a great victory, the Divine protection became his fortress owing to his turning himself towards the Shāhinshāh, so that he was delivered from his deadly peril. The story of that great deliverance is briefly as follows: “From the time* that I fell into the custody of that insolent and presumptuous one there was not a day which I did not expect to be my last. But by the blessing of my remembrance of the world-lord, I was kept scatheless. Especially was this so when there was a fight with the army of fortune. And the worst time of all was the night when that slumberer in misfortune trod the desert of defeat. About seventy prisoners showed (me) the path to annihi­lation (i.e., they were killed). Among them were four of my com­panions. Every one was made over to a scoundrel that he might be slain in the forest, and he who was told off to take the life of this hopeless one (himself) took me apart, and set himself to cut the woof and warp of my existence. I made the holy personality of the Shāhinshāh the medium for drawing nigh to God, and turned the face of supplication to the Source of bounties. Sinking my head into my collar I became absorbed in meditating that if this osseous tower (kākhh-i-istakhwānī, i.e., his body) did not protect me I might obtain a ¹⁸⁷ lofty chamber in the blessed abode of joy. When a long time elapsed, and there was no sign of the iron-livered executioner, I raised my head, and he came forward with supplications and entreaties, and said, “Art thou one of the guests of the banquet of vision, or a chosen one of the workshop of mystery, for however much I tried, my arm refused to act?” In reply I expounded to him fidelity and the wonders of the Shāhinshāh's fortune, and became his teacher (guide of the path). This discourse concerning the truth had not ended when Gajpatī passed by us. As he was in the slumber of failure, and his evil destiny hung down a veil over the eye of enlightenment, he regarded this warning exposition as trickery and made me over to another murderer. He too made great efforts to throw down my ele­mental structure, and I meditated as before on the holy personality of the spiritual and temporal Khedive, and making him my fortress I turned towards the Divine* Court. Though that strong man used all his might, his sword would not come out of the sheath. Suddenly that vagabond (Gajpatī) of the desert of destruction again passed us. Seeing what had taken place he grew wrathful and he scowled. As he was in great confusion, for, on the one hand he was in fear of his life, and of being captured, and on the other was the thought of how he could convey his family into safety, he lost the path of aus­piciousness. At a signal from him the same executioner took me on an elephant and went off in order that he might dispose of me in a safe place and at his ease. The elephant was newly caught and vicious. The man got hurt and flung himself down, and in so doing he got kicked and swooned away. Just then the elephant made a fearful noise, and ran off, and on hearing the terrible sound all the other elephants stampeded. Soon I came to a desert where there was no sign of man. During this rapid career I flung my arms, which were tied, round the driver's neck in order that I might squeeze his throat, and that when he was done for, I might convey myself to a place of safety. The driver thought “he's trying to make fast to me.” At last he perceived my object and contrived to fling himself off. The elephant continued to rush on. At break of day he halted, and I flung myself off and fell on my face and became insensible. I recovered my senses at midday. In a very weak state I managed to come to the road. A horseman came in sight, and hurried on, thinking me a stranger. I thought he was a person I knew and called out. He recognised me and made the prostration of thanks­giving. He was one of the attendants who were making a keen search for me. I returned thanks for the glorious results of my meditation on the holy personality and for the marvellous Divine aid, and got on the saddle and became joyous and thankful. Just then I heard a kettledrum. I hastened in its direction and saw 'Arab Bahādur and a party of soldiers who were looking for me. I came with him to Shahbāz K. and told him the tale of how I had been succoured by the spiritual and temporal King of Kings. All bowed their heads on witnessing this great miracle.