In short, as at that time the adorners of the pinakothek of fate were engaged in decoration of another sort, nothing that his Majesty undertook came to any result, and trouble and wickedness appeared in every place when there was a prospect of good and of welfare. When the gilding of those counterfeit troops* was sub­jected to the test, and the perfidy of Māldēō's unrighteous thoughts had been revealed in the ante-chamber of his Majesty's sacred heart, he ordered Tardī Bēg Khān, Mun‘im Khān and a number of his other servants to go out and stop the advance of the evil-minded ones and prevent them from putting foot in the sublime camp. After thus keeping them in check, they were to return but if an oppor­tunity offered, they should defeat them. His Majesty marched on with a few devoted followers and with his veiled ladies. Among the soldiers were Shaikh ‘Alī Bēg Jalāir, Tarsūn Bēg, son of Bābā Jalāir, Faẓīl Bēg and others, the total number being about twenty. There were also some domestic slaves and some faithful menials. Of learned* men there were present Mullā Tāju-d-dīn and Maulānā Cānd the astrologer.*

When the camp had left Phalūdī and arrived at Sātalmīr,* Māldēō's army appeared in sight, whilst the officers who had been despatched to check them, had lost their way and gone off in another direction, so that there was a passage for the enemy to the royal standards. His Majesty, who was a rock of power and a world of courage, placed the foot of steadfastness on the skirt of resolu­tion and dignity, and turned against them with God-given reason and innate understanding. Many of the ladies were dismounted and their horses given to fighting men, and the troops having been distributed into three* bands, were sent against the foe. Shaikh ‘Alī Bēg with three or four trusty brethren advanced and attacked the enemy, who were huddled together in a defile. To attack them and to put them to flight was one and the same thing. A large number of them were killed, and by the Divine aid the king's servants obtained the victory. His Majesty Jahānbānī after returning thanks to God proceeded towards Jesalmīr, where he encamped in the beginning of Jumāda'l-awwal. At this stage the officers who had lost their way and whose minds had been distressed by agitations* experienced the blessing of service, and made the dust of the royal camp the collyrium of fortune's eye. The Rāī of Jesalmīr, who was called Rāī Lōnkaran,* took up, out of wickedness, the position of hostility and set guards over the water-pond, so that the royal army which had experienced the toils of the desert and had come from a wilderness of mirages to this evil halting-place, was put to trouble from want of water. The tigers of fidelity's forest advanced and showing their superiority, defeated that vile crew. From thence they proceeded on towards the bounty-encompassed fort (ḥiṣār-i-faiz­inḥiṣār) of Amarkōṭ on 10th Jumāda'l-awwal (23rd August, 1542). After difficulties from hunger and thirst, the glory of arriving at that guarded fort (haṣn-i-haṣīn); which is the ascension-point of glory and storehouse of fortune's jewel, was conferred upon them. The ruler of the fort, who was called Rānā Parsād, regarded the sublime advent as a glorious adornment and tendered acceptable service.

One of the marvels (barakāt) resulting from the sacred existence of his Majesty, the king of kings, which moved the wonder of the acute of the time, was that in that propitious period when her Majesty Maryam-makānī was pregnant with that Unique of creation's workshop, she one day when she had been rapidly traversing the desert, had a longing for a pomegranate. In that waterless and grainless Sahara where it was difficult to find any trace of corn, the caterers for the holy court were in despair, when suddenly a man brought a bag (anbān) full of millet (jawār) for sale. When they took him into the tent and were emptying his bag, suddenly a large, juicy pomegranate emerged. 'Twas a cause of joy and gladness, and an astonished world ascribed it to a miracle.

Some* days were spent in that delightful spot, and it was there that Tardī Bēg Khān and many others who had accumulated goods and wealth—all of it acquired by the abiding good fortune (of the royal house)—grudged giving it in such a time of distress and difficulty, even when his Majesty asked for it! By the help of the Rāī of Amarkōṭ his Majesty got possession* of the goods, and out of his perfect kindness, liberality and justice, distributed a portion among his followers for their expenses, but returned the bulk of it to those low-minded, narrow-souled ones. God be praised! How have the necks of contemporaries—from the blessing of his Majesty the king of kings and shadow of God's holy essence—come into the noose of zeal and loyalty, so that whilst in that past age great officers and those holding high trusts did not ascend to even a low stage of loyalty, and were at such a crisis niggardly of wealth which they had gathered by the blessing of their master's favour, at the present day the despised and they who stand a great way off from devotion's court, have with respect to self-sacrifice, a delight in climbing to the loftiest stages of perfect loyalty, even though they be in the position of being abused and reproached! How much more then they who are the élite of the court and bystanders of the pedestal of the sublime throne! May Almighty God hold aloft, for epochs and cycles, this chosen one from eternity on the masnad of bounty, and on the throne of the khilāfat, that he may conduct the affairs of the world and of mankind.

As* his Majesty Jahānbānī had in his mind the firm intention of marching forwards and as the time of the appearance of the Lord of Time and the Terrene was at hand, he, having ascertained the propitious hour, committed, on 1st Rajab, 949 (11th October, 1542), the litter of her Majesty Maryam-makānī and some faithful followers to the world-upholding Creator, and with fortune and prestige set out on his expedition.