If a man conceal his secret for a time,
Length of time reveals his fraud.

From perfect far-thoughtedness—which is indispensable in this evil world an order was given in the borders of the town of Gohāna* to S. Farīd Bokhārī that when the august cortége should pass that way he should produce the owners of the sayurghāls (B. 268) of that country before H.M. in order that the position of each of them might be ascertained, and that the propriety of each of the grants might be impressed on his mind. In a short time it became manifest that owing to a love of gold, and the acceptance of recommendations, the rules of sufficiency and inquiry had been neglected. The world's Khedive in his abundant gentleness did not remove the veil from the face of his ('Abdu-n nabī's) actions but referred the investigation* and criticism to prudent servants. He said, “A man cannot manage every thing on account of multiplicity of employment Especially is this great employment larger than that one person can control it. It is an indispensable part of pru­dence that head men be appointed to each province and that this great form of worship* be divided, so that Truth may be fixed in her centre, and that the pillar of justice, i.e. knowledge of the truth, be exalted.” About this time the Ṣadārat of the Punjab was conferred on Maulānā 'Abdulla Sultānpūrī, and it was intimated to some persons of enlightened heart that they should mention to H.M. the names of some trustworthy, experienced, and energetic men who might be fit for this work.*

At this time the town of Sunām was* brightened by the glory of the royal standards. He conferred distinction on M. Yūsūf K. by addressing him (or perhaps by giving him a title) and said, “Something tells my heart that the world-surpassing* territory of Kashmīr shall come into the possession of the imperial servants.” Out of his abundant kindness that delightful country became assigned to him as his fief. I laud his perception and the light of his vision! What after so many years was to show itself, shone on that day in the pure temple of his soul which is a mystery-reveal­ing mirror. On 21 Bahman Divine month (about 1 February 1578), he encamped at Shādīwāl, and for the guidance of those stand­ing about the threshold of fortune he uttered auspicious counsels. He let fall many spiritual and physical truths. He said, “If the scarf of social life were not on my shoulder, I would restrain myself from eating flesh.” Inasmuch as he was aware of the wolfish* nature of men he considered that to tame them all at once would be to distress and pain the votaries of custom. Therefore the inspira­tion came to his holy heart that he would stretch out his hand slowly ²³⁵ and by degrees so that things might not be made difficult for follow­ers of the truth, and that constant apprehensions might not make the general public crazy. He has now for some time abstained from eating meat on Fridays.* It is to be hoped* that the practice (of eating meat) will be confined to certain days.

One of the occurrences was the bestowal of the pargana of Tihāra on Raḥmān* Qulī Qūshbegī. For a while he had, in virtue of his leadership of the spiritual world, while in the midst of material calcu­lations, been swimming* in the ocean of Vision (shahūd). When he came out of this state (lit. when he returned) he displayed this great act of liberality. Some of the servants of the Court were meditative as to what could be the cause of this. He, who reads the inscriptions on the forehead of the heart, had compassion on their bewilderment and said, “When that township* (qasba) came in sight, whose name means “of yours,”* it struck me that every­thing was a manifestation of the glory of the Holy Being (God) while this (expression, or village name) only showed external things (ṣūrat-i-namūdārī). My heart became lacerated by the turmoil of “We and I (mā u man)” and by the grasp of connexion and dependence. I felt chilled by the abode of association, and my enchainment in outward things was nigh being severed. When the mysterious working of Divine destiny brought me into the world of contingent existence, it passed into my mind that as an act of thanksgiving this township should be given to one in whose name there was an allusion to the Incomparable Creator. At that time this chooser of service (Rahmān Qulī) appeared before him, and was distingushed by the great favour.

In that holy assemblage he uttered many delightful words and weighted with knowledge the brains of the awakened hearted. By the sound of this awakening the slumbrous in the night of igno­rance were roused and guided in the wilderness of search. Glory to the sublime strength which keeps the lamp of Oneness alight in the strong wind of multiplicity, and observes solitude in the midst of society. And hail to the lofty perception which keeps sovereignty shoulder to shoulder with saintship, and preserves unity of colour!

A Shāh who by wisdom is the guide or the path to God,
An ocean which never for a moment is separated from God,
Though they call him the shadow of God,
We do not call him shadow, for he is God's light.

On 9 Isfandarmaẕ, Divine month, a bridge was made from the neighbourhood of Lakhi* Qiyāmpūr, and the royal standards passed over the Sutlej. Worlds of troops and universes of animals crossed safely and in comfort. Near this place Shāh Qulī K. Maḥram came from Lahore and paid his respects and was honoured with royal favours.

One of the occurrences was the sending of an army to Baluchistan. As the leaders of that tribe, owing to their innate savagery and ill-fatedness, had turned away their heads from obedience and had not paid proper respect, M. Yūsuf K., Shah Qulī K. Maḥram, Saiyid Ḥāmid, Muḥammad Zamān and other strenuous ones were ²³⁶ sent off to that country. They were first to guide them by wisdom-conferring counsels, and if these were not effectual they were to enlighten their darkness by the flashes of the sword. On the 12th the cortége alighted at Patan (Pākpattan). The sovereign paid a visit to the shrine of S. Farīd Shakrganj.* From the beginning of night he made the morning of truth shine, and he also spent most of the following day in that processional spot (muāf), and performed the duties of the primacy of the spiritual and temporal world. The attendants on the shrine and the inhabitants generally attained to high dignity and were comforted. During that banquet of enlighten­ment Ṣūfī Nāṣir from Balkh and Mullā Mushfiqī* from Bokhara had the happiness of presenting themselves. The spiritual knowledge of the one and the poetry of the other were tested, and they came to recognize the futility of their lives, and began their work anew.